2 Corinthians 7 commentary

The promises of God are strong reasons for us to follow after holiness; we must cleanse ourselves from all filthiness of flesh and spirit. If we hope in God as our Father, we must seek to be holy as he is holy, and perfect as our Father in heaven. His grace, by the influences of his Spirit, alone can purify, but holiness should be the object of our constant prayers. If the ministers of the gospel are thought contemptible, there is danger lest the gospel itself be despised also; and though ministers must flatter none, yet they must be gentle towards all. Ministers may look for esteem and favour, when they can safely appeal to the people, that they have corrupted no man by false doctrines or flattering speeches; that they have defrauded no man; nor sought to promote their own interests so as to hurt any. It was affection to them made the apostle speak so freely to them, and caused him to glory of them, in all places, and upon all occasions.

There were fightings without, or continual contentions with, and opposition from Jews and Gentiles; and there were fears within, and great concern for such as had embraced the Christian faith. But God comforts those who are cast down. We should look above and beyond all means and instruments, to God, as the author of all the consolation and good we enjoy. Sorrow according to the will of God, tending to the glory of God, and wrought by the Spirit of God, renders the heart humble, contrite, submissive, disposed to mortify every sin, and to walk in newness of life. And this repentance is connected with saving faith in Christ, and an interest in his atonement. There is a great difference between this sorrow of a godly sort, and the sorrow of the world. The happy fruits of true repentance are mentioned. Where the heart is changed, the life and actions will be changed. It wrought indignation at sin, at themselves, at the tempter and his instruments. It wrought a fear of watchfulness, and a cautious fear of sin. It wrought desire to be reconciled with God. It wrought zeal for duty, and against sin. It wrought revenge against sin and their own folly, by endeavours to make satisfaction for injuries done thereby. Deep humility before God, hatred of all sin, with faith in Christ, a new heart and a new life, make repentance unto salvation. May the Lord bestow it on every one of us.

The apostle was not disappointed concerning them, which he signified to Titus; and he could with joy declare the confidence he had in them for the time to come. Here see the duties of a pastor and of his flock; the latter must lighten the troubles of the pastoral office, by respect and obedience; the former make a due return by his care of them, and cherish the flock by testimonies of satisfaction, joy, and tenderness.

1. These promises, therefore. God, it is true, anticipates us in his promises by his pure favor; but when he has, of his own accord, conferred upon us his favor, he immediately afterwards requires from us gratitude in return. Thus what he said to Abraham, I am thy God, (Genesis 17:7,) was an offer of his undeserved goodness, yet he at the same time added what he required from him — Walk before me, and be thou perfect As, however, this second clause is not always expressed, Paul instructs us that in all the promises this condition is implied, “Ceste condition est tacitement attachee a toutes les promesses;” — “This condition is tacitly appended to all the promises.” that they must be incitements to us to promote the glory of God. For from what does he deduce an argument to stimulate us? It is from this, that God confers upon us such a distinguished honor. Such, then, is the nature of the promises, that they call us to sanctification, as if God had interposed by an implied agreement. We know, too, what the Scripture teaches in various passages in reference to the design of redemption, and the same thing must be viewed as applying to every token of his favor.

From all filthiness of flesh and spirit. Having already shown, that we are called to purity, “Appelez àpurete et sainctete;” — “Called to purity and holiness.” he now adds, that it ought to be seen in the body, as well as in the soul; for that the term flesh is taken here to mean the body, and the term spirit to mean the soul, is manifest from this, that if the term spirit meant the grace of regeneration, Paul’s statement in reference to the pollution of the spirit would be absurd. He would have us, therefore, pure from defilements, not merely inward, such as have God alone as their witness; but also outward, such as fall under the observation of men. “Let us not merely have chaste consciences in the sight of God. We must also consecrate to him our whole body and all its members, that no impurity may be seen in any part of us.” “Afin qu’il n’apparoisse en nul endroit de nous ancune macule ou souillure;” — “That there may not appear in any part of us any spot or filth.”

Now if we consider what is the point that he handles, we shall readily perceive, that those act with excessive impudence, “Combien sont impudens et deshontez;” — “How impudent they are and unabashed.” who excuse outward idolatry on I know not what pretexts. Calvin manifestly refers here, as in a variety of other instances, to the temporizing conduct of the Nicodemites. See Calvin on the Corinthians, vol. 1, pp. 286, 384. — Ed. For as inward impiety, and superstition, of whatever kind, is a defilement of the spirit, what will they understand by defilement of the flesh, but an outward profession of impiety, whether it be pretended, or uttered from the heart? They boast of a pure conscience; that, indeed, is on false grounds, but granting them what they falsely boast of, they have only the half of what Paul requires from believers. Hence they have no ground to think, that they have given satisfaction to God by that half; for let a person show any appearance of idolatry at all, or any indication of it, or take part in wicked or superstitious rites, even though he were — what he cannot be — perfectly upright in his own mind, he would, nevertheless, not be exempt from the guilt of polluting his body.

Perfecting holiness. As the verb ἐπιτελεῖν in Greek sometimes means, to perfect, and sometimes to perform sacred rites, It is employed by Herodotus in the sense of perfecting or completing, (see Herod. 1:51,) while in various instances it is made use of by him to mean — discharging a religious service — in connection with θρησκείας, (ceremonies,) εὐχωλας, (vows,) and θυσίας, (sacrifices.) See Herod. 2:37, 63, 4:26. — Ed. it is elegantly made use of here by Paul in the former signification, which is the more frequent one — in such a way, however, as to allude to sanctification, of which he is now treating. For while it denotes perfection, it seems to have been intentionally transferred to sacred offices, because there ought to be nothing defective in the service of God, but everything complete. Hence, in order that you may sanctify yourself to God aright, you must dedicate both body and soul entirely to him.

In the fear of God. For if the fear of God influences us, we will not be so much disposed to indulge ourselves, nor will there be a bursting forth of that audacity of wantonness, which showed itself among the Corinthians. For how does it happen, that many delight themselves so much in outward idolatry, and haughtily defend so gross a vice, unless it be, that they think that they mock God with impunity? If the fear of God had dominion over them, they would immediately, on the first moment, leave off all cavils, without requiring to be constrained to it by any disputations.

2 Corinthians 7:2-7

2. Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.

2. Capaces estote nostri: nemini fecimus iniuriam, neminem corrupimus, neminem fraudavimus.

3. I speak not this to condemn you: for I have said before, that ye are in our hearts to die and live with you

3. Non [hoc] ad condemnationem vestri dico: siquidem iam ante dixi vobis, quod in coribus nostris sitis ad commoriendum et convivendum.

4. Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation.

4. Multa mihi fiducia erga vos, multa mihi gloriatio de vobis: impletus sum consolatione supra modum, exundo gaudio in omni tribulatione nostra.

5. For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears.

5. Etenim quum venissemus in Macedoniam, nullam relaxationem habuit caro nostra, sed in omnibus fuimus afflicti: foris pugnae, intus timores.

6. Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;

6. Sed qui consolatur humiles, consolatus est nos Deus in adventu Titi.

7. And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more.

7. Neque solum in adventu eius, sed in consolatione quam acceperat de vobis, annuntians nobis vestrum desiderium, vestras lacrimas, vestrum stadium pro me: ita ut magis gauderem.

2. Make room for us. Again he returns from a statement of doctrine to treat of what more especially concerns himself, but simply with this intention — that he may not lose his pains in admonishing the Corinthians. Nay more, he closes the preceding admonition with the same statement, which he had made use of by way of preface. For what is meant by the expressions Receive us, or Make room for us? It is equivalent to, Be ye enlarged, (2 Corinthians 6:13;) that is, “Do not allow corrupt affections, or unfavorable apprehensions, to prevent this doctrine from making its way into your minds, and obtaining a place within you. For as I lay myself out for your salvation with a fatherly zeal, it were unseemly that you should turn a deaf ear “Indignum esset me surdis fabulam canere;” — “It were unseemly that I should be like one that tells a story to the deaf.” A similar expression is made use of by Horace, (Ep. 2, 1, 200,) — “Scriptores autem narrare putaret asello fabellam surdo;” — “But he would think that the writers were telling a story to a deaf ass.” — Ed. upon me.” “Que ie perdisse mon temps en vous admonestant;” — “That I should lose my time in admonishing you.”

We have done injury to no man. He declares that there is no reason why they should have their minds alienated, “De luy ou de sa doctrine;” — “From him or from his doctrine.” inasmuch as he had not given them occasion of offense in any thing. Now he mentions three kinds of offenses, as to which he declares himself to be guiltless. The first is, manifest hurt or injury. The second is, the corruption that springs from false doctrine. The third is, defrauding or cheating in worldly goods. These are three things by which, for the most part, pastors “Les ministres et pasteurs;” — “Ministers and pastors.” are wont to alienate the minds of the people from them — when they conduct themselves in an overbearing manner, and, making their authority their pretext, break forth into tyrannical cruelty or unreasonableness, — or when they draw aside from the right path those to whom they ought to have been guides, and infect them with the corruption of false doctrine, — or when they manifest an insatiable covetousness, by eagerly desiring what belongs to another. Should any one wish to have it in shorter compass-the first is, fierceness and an abuse of power by excessive insolence “Quand on est arrogant, et on abuse de la puissance en se desbordant et vsurpant plus qu’il ne faut;” — “When one is presumptuous, and abuses his power by going beyond bounds and assuming more than he ought.” the second, unfaithfulness in teaching. the third, avarice.

3. I say not this to condemn you. As the foregoing apology was a sort of expostulation, and we can scarcely avoid reproaching when we expostulate, he softens on this account what he had said. “I clear myself,” says he, “in such a way as to be desirous to avoid, what would tend to your dishonor.” The Corinthians, it is true, were unkind, and they deserved that, on Paul’s being acquitted from blame, they should be substituted in his place as the guilty party; nay more, that they should be held guilty in two respects — in respect of ingratitude, and on the ground of their having calumniated the innocent. Such, however, is the Apostle’s moderation, that he refrains from recrimination, contenting himself with standing simply on the defensive.

For I have before said. Those that love do not assail; “Ceux qui aiment vn autre, ne prenent point plaisir ale poursuyure et picquer;” — “Those who love another take no pleasure in pursuing and stinging him.” nay more, if any fault has been committed, they either cover it over by taking no notice of it, or soften it by kindness. For a disposition to reproach is a sign of hatred. Hence Paul, with the view of showing that he has no inclination to distress the Corinthians, declares his affection towards them. At the same time, he undoubtedly in a manner condemns them, while he says that he does not do so. As, however, there is a great difference between gall and vinegar, so there is also between that condemnation, by which we harass a man in a spirit of hatred, with the view of blasting him with infamy, and, on the other hand, that, by which we endeavor to bring back an offender into the right way, that, along with safety, he may in addition to this regain his honors unimpaired.

Ye are in our hearts — that is, “I carry you about with me inclosed in my heart.” To die and live with you — that is, “So that no change can loosen our attachment, for I am prepared not merely to live with you, but also to be associated with you in death, if necessary, and to endure anything rather than renounce your friendship.” Mark well, in what manner all pastors. “Pasteurs et ministres;” — “Pastors and ministers.” ought to be affected.

4. Great is my boldness. Now, as if he had obtained the enlargement of heart that he had desired on the part of the Corinthians, he leaves off complaining, and pours out his heart with cheerfulness. “What need is there that I should expend so much labor upon a matter already accomplished? For I think I have already what I asked. For the things that Titus has reported to me respecting you are not merely sufficient for quieting my mind, but afford me also ground of glorying confidently on your account “Timothy is despatched” (by Paul) “to Corinth, and after him Titus is sent. In the mean time, ‘a door is opened of the Lord’ to the Apostles to preach Christ’s gospel at Troas; but, strange to relate! he who panted so earnestly for such opportunities, had neither heart nor tongue to improve the present. The expected messenger from Corinth had not arrived — he had ‘no rest in his spirit,’ and abandoning the rich harvest which invited his labors, he wandered into Macedonia. Nor yet did he find ease: ‘For when we were come into Macedonia, our flesh had no rest, but we were troubled on every side — without were fightings; within were fears.’ At last Titus arrives with tidings from Corinth. The Apostle’s letter had been well received; it had produced the intended effects; a spirit of repentance had fallen upon the Church; they had applied themselves vigorously to the correction of abuses; the love which they bore to their spiritual father had revived with additional strength. ‘Now! thanks be unto God, who always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place!’ ‘Great is my boldness of speech towards you, great is my glorying of you; I am filled with comfort, I am exceeding joyful in all our tribulation.’ (2 Corinthians 2:14; 2 Corinthians 7:4.) What a sudden change! what a wonderful transformation! Formerly we saw him like a soldier, wounded, weak, disabled, dispirited, fallen to the ground; now he is lifted up, victorious, and borne on the triumphant car.” — M’Crie’s Sermons, p. 39. — Ed. Nay more, they have effectually dispelled the grief, which many great and heavy afflictions had occasioned me.” He goes on step by step, by way of climax; for glorying is more than being of an easy and quiet mind; and being freed from grief occasioned by many afflictions, is greater than either of those. Chrysostom explains this boldness somewhat differently, in this manner — “If I deal with you the more freely, it is on this account, that, relying on the assurance of your good will towards me, I think I may take so much liberty with you.” I have stated, however, what appeared to me to be the more probable meaning — that the report given by Titus had removed the unfavorable impression, which had previously racked his mind. “La mauuaise opinion ou le souspecon qu’il auoit d’eux, et dont il estoit tourmente en son coeur;” — “The bad opinion or suspicion that he had of them, and with which he had been tormented in his heart.”

5. For when we had come into Macedonia The heaviness of his grief tends to show, how efficacious the consolation was. “I was pressed on every side,” says he, “by afflictions both internal and external. All this, however, has not prevented the joy that you have afforded me from prevailing over it, and even overflowing.” Calvin here has manifestly in his eye the singularly emphatic word made use of by Paul in the preceding verse — ὑπερπερισσεύομαι, I am exceeding joyful. “The word here used occurs nowhere else in the New Testament except in Romans 5:20. It is not found in the classic writers, and is a word which Paul evidently compounded, (from ὑπὲρ and περισσεύω,) and means to superabound over, to superabound greatly, or exceedingly. It is a word which would be used only when the heart was full, and when it would be difficult to find words to express its conceptions. Paul’s heart was full of joy, and he pours forth his feelings in the most fervid and glowing language — ‘I have joy which cannot be expressed.’” — Barnes. — Ed. When he says that he had no rest in his flesh, it is as if he had said — “As a man, I had no relief.” “Je n’ay point eu de relasche ou soulagement;” — “I had no relief or alleviation.” For he excepts spiritual consolations, by which he was in the mean time sustained. He was afflicted, therefore, not merely in body, but also in mind, so that, as a man, he experienced nothing but great bitterness of afflictions.

Without were fightings By fightings he means outward assaults, with which his enemies molested him: fears he means the anxieties, that he endured on account of the internal maladies of the Church, for it was not so much by personal as by public evils, that he was disquieted. What he means, then, to say is this — that there were not merely avowed enemies that were hostile to him, but that he endured, nevertheless, much distress in consequence of domestic evils. For he saw how great was the infirmity of many, nay of almost all, and in the mean time what, and how diversified, were the machinations, by which Satan attempted to throw every thing into confusion — how few were wise, how few were sincere, how few were steadfast, and how many, on the other hand, were either mere pretenders, and worthless, or ambitious, or turbulent. Amidst these difficulties, the servants of God must of necessity feel alarmed, and be racked with anxieties; and so much the more on this account — that they are constrained to bear many things silently, that they may consult the peace of the Churches. Hence he expressed himself with propriety when he said — Without were fightings; within were fears. For faithful pastors openly set themselves in opposition to those enemies that avowedly attack Christ’s kingdom, but they are inwardly tormented, and endure secret tortures, when they see the Church afflicted with internal evils, for the exterminating of which they dare not openly sound the trumpet. “Pour les quelles chasser et y remedier, ils n’osent pas sonner la trompette tout haut, comme on dit:” — “For putting down which evils, and remedying them, they dare not sound the trumpet aloud, as they say.” But although he had almost incessant conflicts, it is probable that he was at that time more severely pressed than usual. The servants of Christ, undoubtedly, have scarcely at any time exemption from fears, and Paul was seldom free from outward fightings; but as he was at that time more violently oppressed, he makes use of the plural number — fightings and fears, meaning that he required to fight in many ways, and against various enemies, and that he had at the same time many kinds of fear.

6. Who comforteth the lowly. This is mentioned as a reason; for he means that consolation had been offered to him, because he was borne down with evils, and almost overwhelmed, inasmuch as God is wont to comfort the lowly, that is, those that are cast down. Hence a most profitable doctrine may be inferred — that the more we have been afflicted, so much the greater consolation has been prepared for us by God. Hence, in the epithet here applied to God, there is a choice promise contained, as though he had said, that it is peculiarly the part of God to comfort those that are miserable and are abased to the dust.

7. And not by his coming only. Lest the Corinthians should object in these terms — “What is it to us if Titus has cheered you by his coming? No doubt, as you loved him, you would feel delighted to see him;” he declares, that the occasion of his joy was, that Titus had, on returning from them, communicated the most joyful intelligence. Accordingly he declares, that it was not so much the presence of one individual, as the prosperous condition of the Corinthians, that had cheered him.

Your desire Mark, what joyful tidings were communicated to Paul respecting the Corinthians. Their desire originated in the circumstance, that they held Paul’s doctrine in high estimation. Their tears were a token of respect; because, being affected with his reproof, they mourned over their sins. Their zeal was an evidence of good will. From these three things he inferred that they were penitent. This afforded him full satisfaction, because he had no other intention or anxiety, than the consulting of their welfare.

So that I rejoiced the more — that is, “So that all my griefs and distresses gave way to joy.” Hence we see, not merely with what fervor of mind he desired the public good of the Church, but also how mild and gentle a disposition he possessed, as being one that could suddenly bury in oblivion offenses of so serious a nature. At the same time, this may rather be taken in another way, so as to be viewed in connection with what follows, and I am not sure but that this meaning would correspond better with Paul’s intention. As, however, it is a matter of no great moment, I pass over it slightly.

2 Corinthians 7:8-11

8. For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season.

8. Quoniam et si contristavi vos in epistola, non me poenitet: etiamsi poenituerit. Video enim, quod epistola illa, et si ad tempus, vos contristavit.

9. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.

9. Nunc gaudeo: non quod sitis contristati, sed quod sitis contristati in poenitentiam, contristati enim estis secundum Deum, ita ut nulla in re damno affecti sitis ex nobis.

10. For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.

10. Nam quae secundum Deum est tristitia, poenitentiam ad salutem non poenitendam efficit: mundi autem tristitia mortem efficit.

11. For behold, this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge!

11. Ecce enim hoc ipsum, quod secundum Deum, contristati estis quantum produxit in vobis stadium! Imo defensionem, imo indignationem, imo timorem, imo desiderium, imo zelum, imo vindictam!

8. For though I grieved you. He now begins to apologize to the Corinthians for having handle them somewhat roughly in the former Epistle. Now we must observe, in what a variety of ways he deals with them, so that it might appear as though he sustained different characters. The reason is that his discourse was directed to the whole of the Church. There were some there, that entertained an unfavorable view of him — there were others that held him, as he deserved, in the highest esteem — some were doubtful: others were confident — some were docile: others were obstinate. “Obstinez et endurcis;” — ”Obstinate and obdurate.” In consequence of this diversity, he required to direct his discourse now in one way, then in another, in order to suit himself to all. Now he lessens, or rather he takes away altogether any occasion of offense, on account of the severity that he had employed, on the ground of its having turned out to the promotion of their welfare. “Your welfare,” says he, “is so much an object of desire to me, that I am delighted to see that I have done you good.” This softening-down is admissible only when the teacher “Le Docteur et Ministre;” — “The Teacher and Minister.” has done good so far as was needed, by means of his reproofs; for if he had found, that the minds of the Corinthians still remained obstinate, and had he perceived an advantage arising from the discipline that he had attempted, he would, undoubtedly, have abated nothing from his former severity. It is to be observed, however, that he rejoices to have been an occasion of grief to those whom he loved; for he was more desirous to profit, than to please them.

But what does he mean when he adds — though I did repent? For if we admit, that Paul had felt dissatisfied with what he had written, there would follow an inconsistency of no slight character — that the former Epistle had been written under a rash impulse, rather than under the guidance of the Spirit. I answer, that the word repent is used here in a loose sense for being grieved. For while he made the Corinthians sad, he himself also participated in the grief, and in a manner inflicted grief at the same time upon himself. “Though I gave you pain against my inclination, and it grieved me to be under the necessity of being harsh to you, I am grieved no longer on that account, when I see that it has been of advantage to you.” Let us take an instance from the case of a father; for a father feels grief in connection with his severity, when at any time he chastises his son, but approves of it, notwithstanding, because he sees that it is conducive to his son’s advantage. In like manner Paul could feel no pleasure in irritating the minds of the Corinthians; but, being conscious of the motive that influenced his conduct, he preferred duty to inclination.

For I see. The transition is abrupt; but that does not at all impair the distinctness of the sense. In the first place, he says, that he had fully ascertained by the effect, that the former Epistle, though for a time unwelcome, had nevertheless at length been of advantage, and secondly, that he rejoiced on account of that advantage.

9. Not because you have been made sorry. He means, that he feels no pleasure whatever in their sorrow — nay more, had he his choice, he would endeavor to promote equally their welfare and their joy, by the same means; but that as he could not do otherwise, their welfare was of so much importance in his view, that he rejoiced that they had been made sorry unto repentance. For there are instances of physicians, who are, indeed, in other respects good and faithful, but are at the same time harsh, and do not spare their patients. Paul declares, that he is not of such a disposition as to employ harsh cures, when not constrained by necessity. As, however, it had turned out well, that he had made trial of that kind of cure, he congratulates himself on his success. He makes use of a similar form of expression in 2 Corinthians 5:4,

We in this tabernacle groan, being burdened, because we are desirous not to be unclothed, but clothed upon.

10. Sorrow according to God “Tristitia secundum Deum;” — “La tristesse qui est selon Dieu;” — “The sorrow which is according to God.” “Κατὰ Θεὸν, in such a way as God requires — with reference to his will and glory, i.e., as Rosenm. explains, ‘arising from causes out of which he would have it arise, and producing effects such as he would approve.’” — Bloomfield. —.Ed. In the first place, in order to understand what is meant by this clause according to God, we must observe the contrast, for the sorrow that is according to God he contrasts with the sorrow of the world Let us now take, also, the contrast between two kinds of joy. The joy of the world is, when men foolishly, and without the fear of the Lord, exult in vanity, that is, in the world, and, intoxicated with a transient felicity, look no higher than the earth. The joy that is according to God is, when men place all their happiness in God, and take satisfaction in His grace, and show this by contempt of the world, using earthly prosperity as if they used it not, and joyful in the midst of adversity. Accordingly, the sorrow of the world is, when men despond in consequence of earthly afflictions, and are overwhelmed with grief; while sorrow according to God is that which has an eye to God, while they reckon it the one misery — to have lost the favor of God; when, impressed with fear of His judgment, they mourn over their sins. This sorrow Paul makes the cause and origin of repentance. This is carefully to be observed, for unless the sinner be dissatisfied with himself, detest his manner of life, and be thoroughly grieved from an apprehension of sin, he will never betake himself to the Lord. “Ne pensons pas que iamais il se convertisse au Seigneur;” — “Let us not think that ever he will turn to the Lord.” On the other hand, it is impossible for a man to experience a sorrow of this kind, without its giving birth to a new heart. Hence repentance takes its rise in grief, for the reason that I have mentioned — because no one can return to the right way, but the man who hates sin; but where hatred of sin is, there is self-dissatisfaction and grief.

There is, however, a beautiful allusion here to the term repentance, when he says — not to be repented of; for however unpleasant the thing is at first taste, it renders itself desirable by its usefulness. The epithet, it is true, might apply to the term salvation, equally as to that of repentance; but it appears to me to suit better with the term repentance “We are taught by the result itself, that grief ought not to be painful to us, or distressing. In like manner, although repentance contains in it some degree of bitterness, if, is spoken of as not to be repented of on account of the precious and pleasant fruit which it produces.”

To salvation Paul seems to make repentance the ground of salvation. Were it so, it would follow, that we are justified by works. I answer, that we must observe what Paul here treats of, for he is not inquiring as to the ground of salvation, but simply commending repentance from the fruit which it produces, he says that it is like a way by which we arrive at salvation. Nor is it without good reason; for Christ calls us by way of free favor, but it is to repentance. (Matthew 9:13.) God by way of free favor pardons our sins, but only when we renounce them. Nay more, God accomplishes in us at one and the same time two things: being renewed by repentance, we are delivered from the bondage of our sins; and, being justified by faith, we are delivered also from the curse of our sins. They are, therefore, inseparable fruits of grace, and, in consequence of their invariable connection, repentance may with fitness and propriety be represented as an introduction to salvation, but in this way of speaking of it, it is represented as an effect rather than as a cause. These are not refinements for the purpose of evasion, but a true and simple solution, for, while Scripture teaches us that we never obtain forgiveness of sins without repentance, it represents at the same time, in a variety of passages, the mercy of God alone as the ground of our obtaining it.

11. What earnest desire it produced in you I shall not enter into any dispute as to whether the things that Paul enumerates are effects of repentance, or belong to it, or are preparatory to it, as all this is unnecessary for understanding Paul’s design, for he simply proves the repentance of the Corinthians from its signs, or accompaniments. At the same time he makes sorrow according to God to be the source of all these things, inasmuch as they spring from it — which is assuredly the case; for when we have begun to feel self-dissatisfaction, we are afterwards stirred up to seek after the other things.

What is meant by earnest desire, we may understand from what is opposed to it; for so long as there is no apprehension of sin, we lie drowsy and inactive. Hence drowsiness or carelessness, or unconcern, “Nonchalance, ou paresse, ou asseurance qui procede de stupidite;” — “Carelessness or indolence, or confidence arising from stupidity.” stands opposed to that earnest desire, that he makes mention of. Accordingly, earnest desire means simply an eager and active assiduity in the correcting of what is amiss, and in the amendment of life.

Yea, what clearing of yourselves Erasmus having rendered it satisfaction, ignorant persons, misled by the ambiguity of the term, have applied it to popish satisfactions, whereas Paul employs the term ἀπολογίαν, (defense.) It is on this account that I have preferred to retain the word defensionem, which the Old Interpreter had made use of. Wiclif, (1380,) following the Vulgate, reads, defendynge. — Ed. It is, however, to be observed, that it is a kind of defense that consists rather in supplication for pardon, than in extenuation of sin. As a son, who is desirous to clear himself to his father, does not enter upon a regular pleading of his cause, but by acknowledging his fault excuses himself, rather in the spirit of a suppliant, than in a tone of confidence, hypocrites, also, excuse themselves — nay more, they haughtily defend themselves, but it is rather in the way of disputing with God, than of returning to favor with him; and should any one prefer the word excusationem, (excuse,) I do not object to it; because the meaning will amount to the same thing, that the Corinthians were prompted to clear themselves, whereas previously they cared not what Paul thought of them.

Yea, what indignation “Voire marrissement. Il y a proprement au Grec, Indignation ou courroux;” — “Yea what concern. It is properly in the Greek, Indignation or wrath.” This disposition, also, is attendant on sacred sorrow — that the sinner is indignant against his vices, and even against himself, as also all that are actuated by a right zeal “Qui ont vn bon et sainct zele;” — “Who have a good and holy zeal.” are indignant, as often as they see that God is offended. This disposition, however, is more intense than sorrow. For the first step is, that evil be displeasing to us. The second is, that, being inflamed with anger, we press hard upon ourselves, so that our consciences may be touched to the quick. It may, however, be taken here to mean the indignation, with which the Corinthians had been inflamed against the sins of one or a few, whom they had previously spared. Thus they repented of their concurrence or connivance.

Fear is what arises from an apprehension of divine judgment, while the offender thinks — “Mark it well, an account must be rendered by thee, and what wilt thou advance in the presence of so great a judge?” For, alarmed by such a consideration, he begins to tremble.

As, however, the wicked themselves are sometimes touched with an alarm of this nature, he adds desire This disposition we know to be more of a voluntary nature than fear, for we are often afraid against our will, but we never desire but from inclination. Hence, as they had dreaded punishment on receiving Paul’s admonition, so they eagerly aimed at amendment.

But what are we to understand by zeal? There can be no doubt that he intended a climax. Hence it means more than desire Now we may understand by it, that they stirred up each other in a spirit of mutual rivalry. It is simpler, however, to understand it as meaning, that every one, with great fervor of zeal, aimed to give evidence of his repentance. Thus zeal is intensity of desire.

Yea, what revenge What we have said as to indignation, must be applied also to revenge; for the wickedness which they had countenanced by their connivance and indulgence, they had afterwards shown themselves rigorous in avenging. They had for some time tolerated incest; but, on being admonished by Paul, they had not merely ceased to countenance him, but had been strict reprovers in chastening him, — this was the revenge that was meant. As, however, we ought to punish sins wherever they are, “En quelque personne qu’ils soyent trouuez;” — “In any person in whom they are found.” and not only so, but should begin more especially with ourselves, there is something farther meant in what the Apostle says here, for he speaks of the signs of repentance. There is, among others, this more particularly — that, by punishing sins, we anticipate, in a manner, the judgment of God, as he teaches elsewhere, If we would judge ourselves, we would not be judged by the Lord. (1 Corinthians 11:31.) We are not, however, to infer from this, that mankind, by taking vengeance upon themselves, compensate to God for the punishment due to him, “La peine qu’il leur pourroit iustement imposer;” — “The punishment which he could justly have inflicted upon them.” so that they redeem themselves from his hand. The case stands thus — that, as it is the design of God by chastising us, to arouse us from our carelessness, that, being reminded of his displeasure, we may be on our guard for the future, when the sinner himself is beforehand in inflicting punishment of his own accord, the effect is, that he no longer stands in need of such an admonition from God.

But it is asked, whether the Corinthians had an eye to Paul, or to God, in this revenge, as well as in the zeal, and desire, and the rest. “Et autres affections yci nominees;” — “And other dispositions here mentioned.” I answer, that all these things are, under all circumstances, attendant upon repentance, but there is a difference in the case of an individual sinning secretly before God, or openly before the world. If a person’s sin is secret, it is enough if he has this disposition in the sight of God; on the other hand, where the sin is open, there is required besides an open manifestation of repentance. Thus the Corinthians, who had sinned openly and to the great offense of the good, required to give evidence of their repentance by these tokens.

2 Corinthians 7:11-16

11. In all things ye have approved yourselves to be clear in this matter.

11. Modis omnibus comprobastis vos puros esse in negotio.

12. Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.

12. Itaque si scripsi vobis, non eius causa qui laeserat, neque eius causa qui laesus fuerat, scripsi: sed ut palam fieret stadium vestrum pro nobis apud vos, (vel, stadium nostrum in nobis erga vos,) in conspectu Dei.

13. Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all.

13. Idcirco consolatione vestri: quin uberius etiam gavisi sumus ob gaudium Titi, quod refocillatus sit eius spiritus ab omnibus vobis.

14. For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth.

14. Quodsi quid apud illum de vobis gloriatus sum, non fuerim pudefactus: sed ut omnia in veritate loquuti sumus vobis, ita et gloriatio nostra apud Titum veritas facta est.

15. And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling ye received him.

15. Et viscera eius maiorem in modum erga vos affecta sunt: dum memoria repetit vestram omnium obedientiam, quemadmodum cum timore et tremore exceperitis eam.

16. I rejoice therefore that I have confidence in you in all things

16. Gaudeo, quod vobis in omnibus confidam.

11. Ye have approved yourselves to be clear. The Old Interpreter reads, “Ye have shown yourselves.” Erasmus renders it, “Ye have commended yourselves.” I have preferred a third rendering, which appeared to me to suit better — that the Corinthians showed by clear evidences, that they were in no degree participants in the crime, with which they had appeared, from their connivance, to have had some connection. What those evidences were, we have already seen. At the same time, Paul does not altogether clear them, but palliates their offense. For the undue forbearance, which they had exercised, was not altogether free from blame. He acquits them, however, from the charge of concurrence. “Il les absout quant a ce qu’on lent pouuoit obiecter qu’ils auoyent consenti a ce mesfait;” — “He acquits them in so far as it might be alleged that they had concurred in that crime.” We must farther observe, that he does not acquit all of them without exception, but merely the body of the Church. For it may readily be believed, that some were concerned in it, and countenanced it; but, while all of them together were involved in disgrace, it afterwards appeared that only a few were in fault.

12. Wherefore if I wrote. He acts as persons are wont to do, that are desirous of a reconciliation. He wishes all past things to be buried, he does not any more reproach them, he does not reprove them for any thing, he does not expostulate as to any thing; in fine, he forgets every thing, inasmuch as he was satisfied with their simply repenting. And, certainly, this is the right way — not to press offenders farther, when they have been brought to repentance. For if we still

call their sins to remembrance, (1 Kings 17:18,)

it is certain that we are actuated by malevolence, rather than by pious affection, or a desire for their welfare. These things, however, are said by Paul by way of concession, for, unquestionably, he had followed up the offense that he had taken, and had felt desirous that the author of this offense should be chastised, but now he puts his foot upon what had been in some degree offensive. “I am now desirous, that whatever I have written may be looked upon as having been written with no other view, than that you might perceive your affection towards me. As to all other things, let us now leave them as they are.” Others explain it in this way, — that he had not regard to one individual in particular, but consulted the common advantage of all. The former interpretation, however, is the more natural one.

Your concern for us. As this reading occurs very generally in the Greek versions, I have not ventured to go so far as to erase it, though at the same time in one ancient manuscript the reading is ἡμων, (of us,) “Some (as Newcome and Wakefield) would read, from several MSS., and Versions, Fathers, and early editions, including that of R. Stephens τὴν σπονδὴν ὑπερ ἡμῶν, (your care for us) But though produces a sense, yet it is one far-fetched and jejune, which does not arise naturally from the subject, and is not so agreeable to the context. The external authority for the reading in question is but slender; the Ed. Princ., and the great bulk of the MSS., having ἡμῶν ὑπερ ὑμῶν, — our (care) for you.” — Bloomfield. — Ed. and it appears from Chrysostom s Commentaries, that the Latin rendering The rendering of the Vulgate is as follows: “Solicitudinem nostrum quam habemus pro vobis;” — “Our anxiety which we have for you.” Wiclif, (1380,) following, as usual, the Vulgate, renders it thus: “Our busynesse which we haw for you bifor God.” — Ed. was more commonly received in his times even among the Greeks — that our concern for you might become manifest to you, that is, that it might be manifest to the Corinthians, how much concerned Paul was in regard to them. The other rendering, however, in which the greater part of the Greek manuscripts concur, is, notwithstanding, a probable one. For Paul congratulates the Corinthians on their having learned at length, through means of this test, how they stood affected towards him. “You were not yourselves aware of the attachment that you felt towards me, until you had trial of it in this matter.” Others explain it as referring to the particular disposition of an individual, in this way: “That it might be manifest among you, how much respect each of you entertained for me, and that, through the occurrence of this opportunity, each of you might discover what had previously been concealed in his heart.” As this is not of great moment, my readers are at liberty, so far as I am concerned, to make choice of either; but, as he adds at the same time, in the sight of God, I rather think that he meant this — that each of them, having made a thorough search, as if he had come into the presence of God, “Ne plus ne moins que s’il eust este deuant Dieu;” — “Neither more nor less than if he had been in the presence of God.” had come to know himself better than before.

13. We received consolation. Paul was wholly intent upon persuading the Corinthians, that nothing was more eagerly desired by him than their advantage. Hence he says, that he had shared with them in their consolation. Now their consolation had been this — that, acknowledging their fault, they did not merely take the reproof in good part, but had received it joyfully. For the bitterness of a reproof is easily sweetened, so soon as we begin to taste the profitableness of it to us.

What he adds — that he rejoiced more abundantly on account of the consolation of Titus, is by way of congratulation. Titus had been overjoyed in finding them more obedient and compliant than could have been expected — nay more, in his finding a sudden change for the better. Hence we may infer, that Paul’s gentleness was anything but flattery, inasmuch as he rejoiced in their joy, so as to be, at the same time, chiefly taken up with their repentance.

14. But if I have boasted any thing to him. He shows indirectly, how friendly a disposition he had always exercised towards the Corinthians, and with what sincerity and kindness he had judged of them; for at the very time that they seemed to be unworthy of commendation, he still promised much that was honorable on their behalf. Here truly we have a signal evidence of a rightly constituted and candid mind, — reproving to their face those that you love, and yet hoping well, and giving others good hopes respecting them. Such sincerity ought to have induced them not to take amiss any thing that proceeded from him. In the mean time, he takes this opportunity of setting before them again, in passing, his fidelity in all other matters. “You have hitherto had opportunity of knowing my candor, so that I have shown myself to be truthful, and not by any means fickle. I rejoice, therefore, that I have now also been found truthful, when boasting of you before others.”

15. His bowels more abundantly. As the bowels are the seat of the affections, the term is on that account employed to denote compassion, love, and every pious affection. “The word σπλάγχνα,” as is observed by Barnes in his Notes on 2 Corinthians 6:12, “commonly means in the Bible the tender affections. The Greek word properly denotes the upper viscera — the heart, the lungs, the liver. It is applied by Greek writers to denote those parts of victims which were eaten during or after the sacrifice. Hence it is applied to the heart, as the seat of the emotions and passions; and especially the tender affections — compassion, pity, love, etc. Our word bowels is applied usually to the lower viscera, and by no means expresses the idea of the word which is used in Greek.” — Ed. He wished, however, to express emphatically the idea, that while Titus had loved the Corinthians previously, he had been, at that time, more vehemently stirred up to love them; and that, from the innermost affections of his heart. Now, by these words he insinuates Titus into the affections of the Corinthians, as it is of advantage that the servants of Christ should be loved, that they may have it in their power to do the more good. He at the same time encourages them to go on well, that they may render themselves beloved by all the good.

With fear and trembling. By these two words he sometimes expresses simply respect, (Ephesians 6:5,) and this perhaps would not suit ill with this passage, though I should have no objection to view the trembling as mentioned particularly to mean, that, being conscious of having acted amiss, they were afraid to face him. It is true that even those, that are resolute in their iniquities, tremble at the sight of the judge, but voluntary trembling, that proceeds from ingenuous shame, is a sign of repentance. Whichever exposition you may choose, this passage teaches, what is a right reception for the ministers of Christ. Assuredly, it is not sumptuous banquets, it is not splendid apparel, it is not courteous and honorable salutations, it is not the plaudits of the multitude, that gratify the upright and faithful pastor. He experiences, on the other hand, an overflowing of delight, when the doctrine of salvation is received with reverence from his mouth, when he retains the authority that belongs to him for the edification of the Church, when the people give themselves up to his direction, to be regulated by his ministry under Christ’s banners. An example of this we see here in Titus. He at length, in the close, confirms again, what he had previously stated — that he had never been offended to such a degree, as altogether to distrust the Corinthians.

CHAPTER 8

2 Corinthians 8:1-7

1. Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;

1. Certiores autem vos facio, fratres, de gratia Dei, quae data est in Ecclesiis Macedoniae;

2. How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.

2. Quoniam in multa probatione afflictionis exsuperavit gaudium ipsorum, et profunda illorum paupertas exundavit in divitias simplicitatis “Simplicite ou promptitude;” — “Simplicity or promptitude.” eorum.

3. For to their power, I bear record, yea, and beyond their power, they were willing of themselves;

3. Nam pro viribus (testor) atque etiam supra vires fuerunt voluntarii;

4. Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.

4. Multa cum obtestatione rogantes nos, ut gratiam et societatem ministrii susciperemus in sanctos.

5. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.

5. Ac non quatenus sperabamus: sed se ipsos dediderunt, primum Domino, deinde et nobis per voluntatem Dei:

6. Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.

6. Ut abhortaremur Titum, ut quemadmodum ante coepisset, ita et consummaret erga vos hanc quoque gratiam.

7. Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us; see that ye abound in this grace also.

7. Verum quemadmodum ubique abundatis fide, et scientia, et omnia diligentia, et ea, quae ex vobis erga nos est caritate: facite, ut in hac quoque beneficentia abundetis.

CHAPTER 7

2Co 7:1-16. Self-Purification Their Duty Resulting from the Foregoing. His Love to Them, and Joy at the Good Effects on Them of His Former Epistle, as Reported by Titus.

1. cleanse ourselves--This is the conclusion of the exhortation (2Co 6:1, 14; 1Jo 3:3; Re 22:11).

filthiness--"the unclean thing" (2Co 6:17).

of the flesh--for instance, fornication, prevalent at Corinth (1Co 6:15-18).

and spirit--for instance, idolatry, direct or indirect (1Co 6:9; 8:1, 7; 10:7, 21, 22). The spirit (Psa 32:2) receives pollution through the flesh, the instrument of uncleanness.

perfecting holiness--The cleansing away impurity is a positive step towards holiness (2Co 6:17). It is not enough to begin; the end crowns the work (Ga 3:3; 5:7; Php 1:6).

fear of God--often conjoined with the consideration of the most glorious promises (2Co 5:11; He 4:1). Privilege and promise go hand in hand.

2. Receive us--with enlarged hearts (2Co 6:13).

we have wronged ... corrupter ... defrauded no man--(compare 2Co 7:9). This is the ground on which he asks their reception of (making room for) him in their hearts. We wronged none by an undue exercise of apostolic authority; 2Co 7:13 gives an instance in point. We have corrupted none, namely, by beguilements and flatteries, while preaching "another Gospel," as the false teachers did (2Co 11:3, 4). We have defrauded none by "making a gain" of you (2Co 12:17). Modestly he leaves them to supply the positive good which he had done; suffering all things himself that they might be benefited (2Co 7:9, 12; 2Co 12:13).

3. In excusing myself, I do not accuse you, as though you suspected me of such things [Menochius], or as though you were guilty of such things; for I speak only of the false apostles [Estius and Greek commentators]. Rather, "as though you were ungrateful and treacherous" [Beza].

I have said before--in 2Co 6:11, 12; compare Php 1:7.

die and live with you--the height of friendship. I am ready to die and live with you and for you (Php 1:7, 20, 24; 2:17, 18). Compare as to Christ, Joh 10:11.

4. boldness of speech--(compare 2Co 6:11).

glorying of you--Not only do I speak with unreserved openness to you, but I glory (boast) greatly to others in your behalf, in speaking of you.

filled with comfort--at the report of Titus (2Co 7:6, 7, 9, 13; 2Co 1:4).

exceeding joyful--Greek, I overabound with joy (2Co 7:7, 9, 16).

our tribulation--described in 2Co 7:5; also in 2Co 4:7, 8; 6:4, 5.

5. Greek, "For also" (for "even"). This verse is thus connected with 2Co 2:12, 13, "When I came to Troas, I had no rest in my spirit"; so "also" now, when I came to Macedonia, my "flesh" had no rest (he, by the term "flesh," excepts his spiritual consolations) from "fightings" with adversaries "without" (1Co 5:12), and from fears for the Corinthian believers "within" the Church, owing to "false brethren" (2Co 11:26). Compare 2Co 4:8; De 32:25, to which he seems to allude.

6. Translate in the order required by the Greek, "But he that comforteth those that are cast down, even God." Those that are of an high spirit are not susceptible of such comfort.

7. when he told us--Greek, "telling us." We shared in the comfort which Titus felt in recording your desire (2Co 7:13). He rejoiced in telling the news; we in hearing them [Alford].

earnest desire--Greek, "longing desire," namely, to see me [Grotius]; or, in general, towards me, to please me.

mourning--over your own remissness in not having immediately punished the sin (1Co 5:1, &c.) which called forth my rebuke.

fervent mind--Greek, "zeal" (compare 2Co 7:11; Joh 2:17).

toward me--Greek, "for me"; for my sake. They in Paul's behalf showed the zeal against the sin which Paul would have shown had he been present.

rejoiced the more--more than before, at the mere coming of Titus.

8. with a letter--Greek, "in the letter" namely, the first Epistle to the Corinthians.

I do not repent, though I did repent--Translate, "I do not regret it, though I did regret it." The Greek words for regret and repent are distinct. Paul was almost regretting, through parental tenderness, his having used rebukes calculated to grieve the Corinthians; but now that he has learned from Titus the salutary effect produced on them, he no longer regrets it.

for I perceive, &c.--This is explanatory of "I did repent" or "regret it," and is parenthetical ("for I perceive that that Epistle did make you sorry, though it was but for a season").

9. Now I rejoice--Whereas "I did repent" or regret having made you sorry by my letter, I rejoice NOW, not that ye were caused sorrow, but that your sorrow resulted in your repentance.

ye sorrowed--rather, as before, "ye were made sorry."

after a godly manner--literally, "according to God," that is, your sorrow having regard to God, and rendering your mind conformable to God (Ro 14:22; 1Pe 4:6).

that--Translate in Greek order, "to the end that (compare 2Co 11:9) ye might in nothing receive damage from us," which ye would have received, had your sorrow been other than that "after a godly manner" (2Co 7:10).

10. worketh ... worketh--In the best Greek reading the translation is, "worketh (simply) ... worketh out." "Sorrow" is not repentance, but, where it is "godly," "worketh" it; that is, contributes or tends to it (the same Greek word is in Ro 13:10). The "sorrow of the world" (that is, such as is felt by the worldly) "worketh out," as its result at last, (eternal) death (the same Greek verb is in 2Co 4:17; also see on 2Co 4:17).

repentance ... not to be repented of--There is not in the Greek this play on words, so that the word qualified is not "repentance" merely, but "repentance unto salvation"; this, he says, none will ever regret, however attended with "sorrow" at the time. "Repentance" implies a coming to a right mind; "regret" implies merely uneasiness of feeling at the past or present, and is applied even to the remorse of Judas (Mt 27:3; Greek, "stricken with remorse," not as English Version, "repented himself"); so that, though always accompanying repentance, it is not always accompanied by repentance. "Repentance" removes the impediments in the way of "salvation" (to which "death," namely, of the soul, is opposed). "The sorrow of the world" is not at the sin itself, but at its penal consequences: so that the tears of pain are no sooner dried up, than the pleasures of ungodliness are renewed. So Pharaoh, Ex 9:27, 28-30; and Saul, 1Sa 15:23-30. Compare Is 9:13; Re 16:10, 11. Contrast David's "godly sorrow," 2Sa 12:13, and Peter's, Mt 26:75.

11. Confirmation of 2Co 7:10 from the Corinthians' own experience.

carefulness--solicitude, literally, "diligence"; opposed to their past negligence in the matter.

in you--Greek "for you."

yea--not only "carefulness" or diligence, but also "clearing of yourselves," namely, to me by Titus: anxiety to show you disapproved of the deed.

indignation--against the offender.

fear--of the wrath of God, and of sinning any more [Sclater and Calvin]; fear of Paul [Grotius], (1Co 4:2, 19-21).

vehement desire--longing for restoration to Paul's approval [Conybeare and Howson]. "Fear" is in spite of one's self. "Longing desire" is spontaneous, and implies strong love and an aspiration for correction [Calvin]. "Desire" for the presence of Paul, as he had given them the hope of it (1Co 4:19; 16:5) [Grotius and Estius].

zeal--for right and for God's honor against what is wrong. Or, "for the good of the soul of the offender" [Bengel].

revenge--Translate, "Exacting of punishment" (1Co 5:2, 3). Their "carefulness" was exhibited in the six points just specified: "clearing of themselves," and "indignation" in relation to themselves; "fear" and "vehement desire" in respect to the apostle; "zeal" and "revenge" in respect to the offender [Bengel]; (compare 2Co 7:7).

In all--the respects just stated.

clear--Greek, "pure," namely, from complicity in the guilty deed. "Approved yourselves," Greek, "commended yourselves." Whatever suspicion of complicity rested on you (1Co 5:2, 6) through your former remissness, you have cleared off by your present strenuousness in reprobating the deed.

12. though I wrote unto you--"making you sorry with my letter" (2Co 7:8).

his cause that suffered wrong--the father of the incestuous person who had his father's wife (1Co 5:1). The father, thus it seems, was alive.

that our care for you, &c.--Some of the oldest manuscripts read thus, "That YOUR care for us might be made manifest unto you," &c. But the words, "unto you," thus, would be rather obscure; still the obscurity of the genuine reading may have been the very reason for the change being made by correctors into the reading of English Version. Alford explains the reading: "He wrote in order to bring out their zeal on his behalf (that is, to obey his command), and make it manifest to themselves in God's sight, that is, to bring out among them their zeal to regard and obey him." But some of the oldest manuscripts and versions (including the Vulgate and old Italian) support English Version. And the words, "to you," suit it better than the other reading. 2Co 2:4, "I wrote ... that ye might know the love which I have more abundantly unto you," plainly accords with it, and disproves Alford's assertion that English Version is inconsistent with the fact as to the purpose of his letter. His writing, he says, was not so much for the sake of the individual offender, or the individual offended, but from his "earnest care" or concern for the welfare of the Church.

13. The oldest manuscripts read thus, "Therefore (Greek, 'for this cause,' namely, because our aim has been attained) we have been (English Version, 'were,' is not so accurate) comforted; yea (Greek, 'but'), in OUR comfort we exceedingly the more joyed for the joy of Titus," &c. (compare 2Co 7:7).

14. anything--that is, at all.

I am not ashamed--"I am not put to shame," namely, by learning from Titus that you did not realize the high character I gave him of you.

as ... all things ... in truth, even so our boasting ... is found a truth--As our speaking in general to you was true (2Co 1:18), so our particular boasting to Titus concerning you is now, by his report, proved to be truth (compare 2Co 9:2). Some oldest manuscripts read expressly, "concerning you"; this in either reading is the sense.

15. his inward affection--literally, "bowels" (compare 2Co 6:12; Php 1:8; 2:1; Col 3:12).

obedience--(2Co 2:9).

fear and trembling--with trembling anxiety to obey my wishes, and fearful lest there should be aught in yourselves to offend him and me (2Co 7:11; compare 1Co 2:3).

16. therefore--omitted in the oldest manuscripts. The conclusion is more emphatical without it.

that I have confidence in you in all things--rather, as Greek, "that in everything I am of good courage concerning (literally, 'in the case of') you," as contrasted with my former doubts concerning you.

Having therefore these promises - The promises mentioned in the three last verses of the preceding chapter, to which this verse should certainly be joined.

Let us cleanse ourselves - Let us apply to him for the requisite grace of purification; and avoid every thing in spirit and practice which is opposite to the doctrine of God, and which has a tendency to pollute the soul.

Filthiness of the flesh - The apostle undoubtedly means, drunkenness, fornication, adultery, and all such sins as are done immediately against the body; and by filthiness of the spirit, all impure desires, unholy thoughts, and polluting imaginations. If we avoid and abhor evil inclinations, and turn away our eyes from beholding vanity, incentives to evil being thus lessened, (for the eye affects the heart), there will be the less danger of our falling into outward sin. And if we avoid all outward occasions of sinning, evil propensities will certainly be lessened. All this is our work under the common aids of the grace of God. We may turn away our eyes and ears from evil, or we may indulge both in what will infallibly beget evil desires and tempers in the soul; and under the same influence we may avoid every act of iniquity; for even Satan himself cannot, by any power he has, constrain us to commit uncleanness, robbery, drunkenness, murder, etc. These are things in which both body and soul must consent. But still withholding the eye, the ear, the hand, and the body in general, from sights, reports, and acts of evil, will not purify a fallen spirit; it is the grace and Spirit of Christ alone, powerfully applied for this very purpose, that can purify the conscience and the heart from all dead works. But if we do not withhold the food by which the man of sin is nourished and supported, we cannot expect God to purify our hearts. While we are striving against sin, we may expect the Spirit of God to purify us by his inspiration from all unrighteousness, that we may perfectly love and magnify our Maker. How can those expect God to purify their hearts who are continually indulging their eyes, ears, and hands in what is forbidden, and in what tends to increase and bring into action all the evil propensities of the soul?

Perfecting holiness - Getting the whole mind of Christ brought into the soul. This is the grand object of a genuine Christian's pursuit. The means of accomplishing this are,

1. Resisting and avoiding sin, in all its inviting and seducing forms.

2. Setting the fear of God before our eyes, that we may dread his displeasure, and abhor whatever might excite it, and whatever might provoke him to withhold his manna from our mouth. We see, therefore, that there is a strong and orthodox sense in which we may cleanse ourselves from all filthiness of the flesh and of the spirit, and thus perfect holiness in the fear of God.

Receive us - Χωρησατε ἡμας. This address is variously understood. Receive us into your affections - love us as we love you. Receive us as your apostles and teachers; we have given you full proof that God hath both sent and owned us. Receive, comprehend, what we now say to you, and carefully mark it.

We have wronged no man - We have never acted contrary to the strictest justice.

We have corrupted no man - With any false doctrine or pernicious opinion.

We have defrauded no man - Of any part of his property. But what have your false teachers done? They have beguiled you from the simplicity of the truth, and thus corrupted your minds. 2Cor 11:3. They have brought you into bondage; they have taken of you; devoured you; exalted themselves against you, and ye have patiently suffered all this. 2Cor 11:20. It is plain that he refers here to the false apostle or teacher which they had among them.

I speak not this to condemn you - I do not speak to reproach but to correct you. I wish you to open your eyes and see how you are corrupted, spoiled, and impoverished by those whom ye have incautiously preferred to the true apostles of Jesus Christ.

I have said before, that ye are in our hearts - He has in effect and substance said this, 2Cor 1:6-8 (note); 2Cor 2:4 (note), 2Cor 2:12 (note); 2Cor 3:2 (note), and 2Cor 3:13 (note); where see the passages at length, and the notes.

To die and live with you - An expression which points out the strongest affection, as in cases where love blinds us to the faults of those whom we love, and causes us to prefer them to all others; like that in Horace: -

Quanquam sidere pulchrior llle est, tu levior cortice, et improbo

Iracundior Adria.

Tecum vivere amem, tecum obeam tibens.

Odar. lib. iii. Od. ix. ver. 21. "Though he exceed in beauty far

The rising lustre of a star;

Though light as cork thy fancy strays,

Thy passions wild as angry seas

When vex'd with storms; yet gladly I

With thee would live, with thee would die."

Francis.

From all appearance there never was a Church less worthy of an apostle's affections than this Church was at this time; and yet no one ever more beloved. The above quotation applies to this case in full force.

Great is my boldness of speech - He seems to refer to the manner in which he spoke of them to others.

Great is my glorying of you - They had probably been very loving and affectionate previously to the time in which they were perverted by their false apostle. He therefore had boasted of them in all the Churches.

I am filled with comfort - My affection for you has still the most powerful ascendancy in my soul. Here we may see the affection of the most tender father to his children.

I am exceeding joyful - Ὑπερπερισσευομαι· I superabound in joy; I have a joy beyond expression. Ὑπερπερισσευω is an extremely rare verb. I have not met with it in any Greek author; and it occurs no where in the New Testament but here and in Rom 5:20.

In all our tribulation - Perhaps επι here should be rendered under instead of in, as it signifies, Mar 2:26; Luk 3:2; Act 11:28. Under all our tribulations, I feel inexpressible joy on your account.

When we were come into Macedonia - St. Paul, having left Ephesus, came to Troas, where he stopped some time; afterwards he came to Macedonia, whence he wrote this epistle,

Our flesh had no rest - So exceedingly anxious was he to know the success of his first epistle to them.

Without were fightings - The oppositions of pagans, Jews, and false brethren.

Within were fears - Uncertain conjectures relative to the success of his epistle; fears lest the severity of it should alienate their affections utterly from him; fears lest the party of the incestuous person should have prevailed; fears lest the teaching of the false apostle should have perverted their minds from the simplicity of the truth; all was uncertainty, all apprehension; and the Spirit of God did not think proper to remove the causes of these apprehensions in any extraordinary way.

Comforted us by the coming of Titus - Who brought him a most satisfactory account of the success of his epistle, and the good state of the Corinthian Church.

He told us your earnest desire - To see me, and correct what was amiss among yourselves.

Your mourning - Because you had sinned.

Your fervent mind - The zeal you felt to testify your affectionate regard for me.

I do not repent, though I did repent - Though I had many doubts in my mind concerning the success of my letter; and though I grieved that I was obliged to write with so much severity, the case absolutely requiring it; yet now I am not sorry that I have written that letter, because I find it has completely answered the end for which it was sent.

Ye sorrowed to repentance - Ye had such a sorrow as produced a complete change of mind and conduct. We see that a man may sorrow, and yet not repent.

Made sorry after a godly manner - It was not a sorrow because ye were found out, and thus solemnly reprehended, but a sorrow because ye had sinned against God, and which consideration caused you to grieve more than the apprehension of any punishment.

Damage by us in nothing - Your repentance prevented that exercise of my apostolic duty, which would have consigned your bodies to destruction, that your souls might be saved in the day of the Lord Jesus.

For godly sorrow - That which has the breach of God's holy law for its object.

Worketh repentance - A thorough change of mind unto salvation, because the person who feels it cannot rest till he finds pardon through the mercy of God.

But the sorrow of the world worketh death - Sorrow for lost goods, lost friends, death of relatives, etc., when it is poignant and deep, produces diseases, increases those that already exist, and often leads men to lay desperate hands on themselves. This sorrow leads to destruction, the other leads to salvation; the one leads to heaven, the other to hell.

What carefulness it wrought in you - Carefulness of obeying my directions, 2Cor 7:15; yea, what clearing of yourselves from guilt by inflicting censures on the guilty person, and putting away evil from among you, 1Cor 5:13; yea, what indignation against him who had dishonored his profession, and defiled the Church; yea, what fear of my displeasure, and the rod which I threatened, 1Cor 4:21; yea, what vehement desire to rectify what was amiss in this matter, 2Cor 7:7; yea, what zeal for me; yea, what revenge in punishing the delinquent. See Whitby.

In all things, etc. - In the whole of your conduct in this affair since ye have received my letter, ye have approved yourselves to be clear, ἁγνους; not only to be clear of contumacy and obstinate persistence in your former conduct, but to have done all in the compass of your power to rectify the abuses which had crept in among you. The Corinthians were not clear, i.e. innocent or void of blame in the fact, but they were clear of all blame in their endeavors to remove the evil.

Not for his cause that had done the wrong - viz. the incestuous person.

Nor for his cause that suffered wrong - Some think the apostle means himself; others, that he means the Church at Corinth, the singular being put for the plural; others, the family of the incestuous person; and others, the father of the incestuous person. If this latter opinion be adopted, it would seem to intimate that the father of this person was yet alive, which would make the transgression more flagrant; but these words might be spoken in reference to the father, if dead, whose cause should be vindicated; as his injured honor might be considered, like Abel's blood, to be crying from the earth.

But that our care for you - might appear - It was not to get the delinquent punished, nor merely to do justice to those who had suffered in this business, that the apostle wrote his epistle to them, but that they might have the fullest proof of his fatherly affection for them, and his concern for the honor of God; and that they might thereby see how unnatural their opposition to him was, and what cause they had to prefer him, who was ready to give up his life in their service, to that false apostle or teacher who was corrupting their minds, leading them from the simplicity of the truth, and making a gain of them.

For the joy of Titus - Titus, who had now met St. Paul in Macedonia, gave him the most flattering accounts of the improved state of the Corinthian Church; and indeed their kind usage of Titus was a full proof of their affection for St. Paul.

For if I have boasted - The apostle had given Titus a very high character of this Church, and of their attachment to himself; and doubtless this was the case previously to the evil teacher getting among them, who had succeeded in changing their conduct, and changing in a great measure their character also; but now they return to themselves, resume their lost ground, so that the good character which the apostle gave them before, and which they had for a time forfeited, is now as applicable to them as ever. Therefore his boasting of them is still found a truth.

And his inward affection - Τα σπλαγχνα αυτου· Those bowels of his - his most tender affection. For the meaning of this word see the note on Mat 9:36.

Whilst he remembereth the obedience of you all - This is a very natural picture; he represents Titus as overjoyed even while he is delivering his account of the Corinthian Church. He expatiated on it with extreme delight, and thereby showed at once both his love for St. Paul and his love for them. He loved them because they so loved the apostle; and he loved them because they had shown such kindness to himself; and he loved them because he found so many excellent and rare gifts, joined to so much humility, producing such an exemplary and holy life.

With fear and trembling ye received him - Ye reverenced his authority; ye were obedient to his directions; and ye dreaded lest any thing should be undone or ill done which he had delivered to you in the name of God.

I have confidence in you, in all things - It appears that the apostle was now fully persuaded, from the accounts given by Titus, that every scandal had been put away from this Church; that the faction which had long distracted and divided them was nearly broken; that all was on the eve of being restored to its primitive purity and excellence; and that their character was now so firmly fixed, that there was no reason to apprehend that they should be again tossed to and fro with every wind of doctrine.

1. Thus a happy termination was put to an affair that seemed likely to ruin the Christian Church, not only at Corinth, but through all Greece; for, if this bad man, who had been chief in opposing the apostle's authority, bringing in licentious doctrines, and denying the resurrection of the dead, had ultimately succeeded at Corinth, his doctrine and influence might soon have extended over Greece and Asia Minor, and the great work of God which had been wrought in those parts would have been totally destroyed. This one consideration is sufficient to account for the apostle's great anxiety and distress on account of the divisions and heresies at Corinth. He knew it was a most pernicious leaven; and, unless destroyed, must destroy the work of God. The loss of the affections of the Church at Corinth, however much it might affect the tender, fatherly heart of the apostle, cannot account for the awful apprehensions, poignant distress, and deep anguish, which he, in different parts of these epistles, so feelingly describes; and which he describes as having been invariably his portion from the time that he heard of their perversion, till he was assured of their restoration by the account brought by Titus.

2. A scandal or heresy in the Church of God is ruinous at all times, but particularly so when the cause is in its infancy; and therefore the messengers of God cannot be too careful to lay the foundation well in doctrine, to establish the strictest discipline, and to be very cautious whom they admit and accredit as members of the Church of Christ. It is certain that the door should be opened wide to admit penitent sinners; but the watchman should ever stand by, to see that no improper person enter in. Christian prudence should ever be connected with Christian zeal. It is a great work to bring sinners to Christ; it is a greater work to preserve them in the faith; and it requires much grace and much wisdom to keep the Church of Christ pure, not only by not permitting the unholy to enter, but by casting out those who apostatize or work iniquity. Slackness in discipline generally precedes corruption of doctrine; the former generating the latter.

Let us cleanse ourselves - This is the latter part of the exhortation, which was proposed, 2Cor 6:1, and resumed, 2Cor 6:14. From all pollution of the flesh - All outward sin. And of the spirit - All inward. Yet let us not rest in negative religion, but perfect holiness - Carrying it to the height in all its branches, and enduring to the end in the loving fear of God, the sure foundation of all holiness.

Receive us - The sum of what is said in this, as well as in the tenth and following chapters. We have hurt no man - In his person. We have corrupted no man - In his principles. We have defrauded no man - Of his property. In this he intimates likewise the good he had done them, but with the utmost modesty, as it were not looking upon it.

I speak not to condemn you - Not as if I accused you of laying this to my charge. I am so far from thinking so unkindly of you, that ye are in our hearts, to live and die with you - That is, I could rejoice to spend all my days with you.

I am filled with comfort - Of this he treats, 2Co 7:6, &c.; of his joy, 2Co 7:7, &c.; of both, 2Co 7:13.

Our flesh - That is, we ourselves. Had no rest from without - From the heathens. Were fightings - Furious and cruel oppositions. From within - From our brethren. Were fears - Lest they should be seduced.

Your earnest desire - To rectify what had been amiss. Your grief - For what had offended God, and troubled me.

I did repent - That is, I felt a tender sorrow for having grieved you, till I saw the happy effect of it.

The sorrow of the world - Sorrow that arises from worldly considerations. Worketh death - Naturally tends to work or occasion death, temporal, spiritual, and eternal.

How great diligence it wrought in you - Shown in all the following particulars. Yea, clearing of yourselves - Some had been more, some less, faulty; whence arose these various affections. Hence their apologizing and indignation, with respect to themselves; their fear and desire, with respect to the apostle; their zeal and revenge, with respect to the offender, yea, and themselves also. Clearing of yourselves - From either sharing in, or approving of, his sin. Indignation - That ye had not immediately corrected the offender. Fear - Of God's displeasure, or lest I should come with a rod. Vehement desire - To see me again. Zeal - For the glory of God, and the soul of that sinner. Yea, revenge - Ye took a kind of holy revenge upon yourselves, being scarce able to forgive yourselves. In all things ye - As a church. Have approved yourselves to be pure - That is, free from blame, since ye received my letter.

It was not only, or chiefly, for the sake of the incestuous person, or of his father; but to show my care over you.

1 HAving therefore these promises (dearly beloved) let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of God .

These promises, i. e. of Gods dwelling in us, and walking with us, of Gods being our Father, and making and owning us as his Sons; which promises are made to true Penitents that will touch no unclean thing.

Let us, through the assistance of Divine Grace, endeavour to cleanse our selves, or keep our selves clean, not only from fleshly filthiness, (such as are sins of intemperance, drunkenness, uncleanness) but also from spiritual filthiness, (extravagant passions, corrupt affections, pride, envy, rash anger, Idolatry, contention, division.)

And that, because we are not only obliged to Holiness, but to perfect Holiness, in, or through the fear of the Lord; awing our hearts, lest we should profane the Temple of the Lord, or behave our selves as undutiful Sons to so good a Father. So far are Gods promises, and our belief of them, or affiance in God for the fulfilling of them, from hindering us in the practice and exercise of Holiness, that there can be no more potent motive to perswade the perfection of Holiness; and that not only from the Argument of Divine Love, contained in the promises, but from the consideration of the persons to whom, and the conditions upon which, the promises are made.

Marginal references: 1 Joh. 3.3.

2 Receive us , We have wronged no man , we have corrupted no man , we have defrauded no man .

Let us have a room in your hearts and esteem, or (more generally) accept us, as you ought to receive and accept the Ministers of Christ. As our heart is inlarged towards you, so let your hearts be inlarged towards us; we have done nothing to alienate your hearts from us.

We have done no harm to any of you, we have not been like Shepherds that meerly take the fleece, and eat the flesh of the flock; Acts 20.33. I have coveted no mans silver, or gold, or apparel.

We have corrupted none by any false Doctrine, or by flattering Speeches, or by Bribes or Gifts.

We have cheated, or defrauded no man. By which Vindication of, or Apology for himself, and his Fellow-labourers; it is not improbably judged, that the Apostle reflecteth upon those false Apostles and Teachers that were crept into this Church, who had wronged him, corrupted them, and been too busie in other ways to pick their pockets. Nothing becometh more a Minister of the Gospel, than innocency and righteousness, nothing more commends him unto his people: For though they are easily perswaded, that an innocent and just man must be a pious man, yet they are difficulty perswaded, (and there is no reason for it) that an unjust or mischievous man can be so. Men are so mad of their lusts, that oft-times Teachers, who will favour them in them, though never so unjust and unrighteous in their actings, shall find more favour with them, than the most righteous person, that will not spare them as to their Herodi[illegible: 1 letter]s. But he who will entertain the least hopes to bring men off from their lusts and sinful practices, is concerned above all men to be innocent and righteous.

Marginal references: Chap. 12.17.

3 I speak not this to condemn you: for I have said before, that you are in our hearts to die and live with you .

The Apostle deals very tenderly with this Church, which was (as he knew very well) full of many touchy Members; who upon all occasions were ready to reflect upon him, and to take occasion from any expressions of his in Letters, as well as other things, to that purpose; to obviate whose whisperings the Apostle tells them, that he did not speak this to reflect upon, or expose them, as if they had wronged, or defrauded him: For the love which he bare to them was such, as would admit of no such thing; he so loved them, as that he could live and dye with them.

Marginal references: Chap. [illegible: 1 letter].1[illegible: 1 letter] 12.

4 Great is my boldness of speech towards you , great is my glorying of you , I am filled with comfort , I am exceeding joyful in all our tribulation .

Because I so dearly love you, therefore I speak so boldly and freely to you, (as men use to speak most freely to those whom they most love.)

I boast of your obedience to others, and therefore would be far from exposing you.

And this I do not feignedly, for I am filled with comfort on your behalf; (a further account of this he giveth us afterward.)

Yea, (saith he) the report I have received of your carriage and behaviour, upon your receit of my former Epistle, hath filled me with a joy that balanceth all the affliction and tribulation that I meet with for the Gospel. So good News to a faithful Minister is the repentance and reformation of any Member or Members that belong to his Flock: whereas the hireling or false Teacher is not much concerned whether the souls of his people do well or ill.

Marginal references: [illegible: 1 word] [illegible: 1 letter].17. [illegible: 1 word] 1.24.

5 For when we were come into Macedonia, our flesh had no rest , but we were troubled on every side , without were fightings , within were fears .

Of this motion of the Apostles into Macedonia, what he did and suffered there, we have a short account Acts 20. He saith, His flesh had no rest, he met with incessant Storms of persecution:

and was troubled both by Iews and Gentiles in all places where he came.

By persons that were without the Christian Church; such were the generality of the Jews and Gentiles;

and by false Brethren within, or with his own fears, lest those violent dealings should be temptations to Christians, being yet tender and young in the Faith, to relapse and Apostatize.

Marginal references: [illegible: 1 word] 2.13.; [illegible: 1 word] 32.25.

6 Nevertheless, God that comforteth those that are cast down , comforted us by the coming of Titus .

It's observable▪ how careful the Apostle is to ascribe all the supports and reliefs of his Spirit unto God. Nor is this Notion, or name of God unuseful to any that fear him; who through any casualties or contingences of this life shall happen to be cast down. It advantageth our Faith in Prayer, in any such straits to consider God, as having taken to himself the name of him that comforteth those that are cast down.

It is only the coming of Titus his Fellow-labourer and one dear to him▪ that he mentioneth in this Verse, as the means of his support and relief; yet he entituleth God to his comfort, under his dejection. God comforteth his people variously▪ sometimes by his good word, sometimes by his Providence; be what will the Instrumental cause, God is the principal Efficient.

Marginal references: [illegible: 1 word] 1.4.

7 And not by his coming only, but by the consolation wherewith he was comforted in you , when he told us your earnest desire , your mourning , your fervent mind towards me, so that I rejoiced the more .

I was glad to see Titus, but that was the least of that consolation which he brought me. You had before much comforted and rejoyced him, and he being come to me, made me a Partaker of his consolation, upon his beholding or being a Witness to

your earnest desire, to give me satisfaction in the things about which I wrote to you,

Your mourning, either for those scandals amongst you, of which I have given you notice; or for my afflicted state, and condition; or for the offence you had given me, which caused me to write that sharp Letter to you.

Your earnest desire to give me satisfaction, and yield obedience to my admonitions, or to maintain and defend my honour and reputation against such as had impeached and wounded it. These things much augmented my rejoycing in, and over you. Nothing so much rejoiceth the heart of a conscientious, faithful Minister of Christ, as to see his peoples obedience to the Doctrine of the Gospel, which he is an Instrument to communicate to them.

8 For though I made you sorry with a letter , I do not repent , though I did repent : For I perceive that the same Epistle made you sorry, though it were but for a season .

The Apostle doubtless meaneth the former Epistle to this Church.

As to which, he saith, that although he was sometimes troubled, because (probably) he understood that some truly pious persons in this Church were troubled at it, as thinking themselves intended in the reprehensions of it; for which effect, or mistake, (he saith) he was once sorry, being troubled that he should do any thing to grieve them, whom he so affectionately loved, yet now he tells them he was not sorry.

And their sorrow was but a temporary sorrow; until they could reform those abuses, which they were made sensible of by that Epistle, and give the Apostle that wrote it just satisfaction.

Marginal references: [illegible: 1 word]. 2.4.

9 Now I rejoice not that you were made sorry, but that ye sorrowed to repentance : For ye were made sorry after a godly manner , that ye might receive damage by us in nothing .

The Apostle takes all advantages to insinuate himself into the good Opinion and affections of the Members of this famous Church, and to obviate any misrepresentations of him to them from those false Teachers that were crept in amongst them. Lest they should take some advantage from his saying, that he repented not that he had made them sorry; he here openeth himself, and tells them, he did not rejoice in their sorrow, but in the blessed product and effect of it; which was their Reformation of those abuses and Errours which he had reproved them for; the effect of which reproof, was this their sorrow for a little season.

And that they were made sorry after a godly manner; they did but sow in tears, they reaped in joy; they had a wet Seed-time, but a fair Harvest. They sorrowed with a sorrow according to God; the cause of their sorrow was their sin, the root of it a love to God, the manner of it such as was agreeable to the Will of God.

The wise God [illegible: 1 letter]o governing things by his Providence, that nothing, which the Apostle spake or wrote, should prove de[illegible: 1 letter]rimental; but rather advantageous to this Church which he so loved.

Marginal references: Or, according to God.

10 For godly sorrow worketh repentance to salvation, not to be repented of : but the sorrow of the world worketh death .

That sorrow, which is according to God, either commanded by him, (as sorrow for our own or others sins, or for the Judgments of God, as they are the indications of God's wrath and displeasure for sin;) or which he, as the God of Grace, worketh in the soul, touching the heart by the Finger of his Spirit, Zech. 12.10. Or whose end is the Glory of God, in the reformation of the person sorrowing, by an hatred and detestation of sin, and an hearty turning from it.

Worketh repentance; it is not repentance, but it produceth that change of heart and life, which is repentance; and shall not be imperfect, but perfect, which shall issue in the salvation of the soul; and neither will ever be repented of. Never did any when he came to dye repent of true repentance; nor is it possible, that reasonable Souls should repent of what issueth in their eternal salvation.

But all sorrow except this, is but the sorrow of the World; the effect of which is oft-times Natural death; While men bow down under their burdens, and through impatience destroy themselves, or at least so fix their thoughts upon sad objects, and so afflict themselves with them, that they bring themselves into Diseases tending to death. It also worketh Spiritual death; as it indisposeth men for their Duty: (as it was in the case of Elijah) and is a temptation to them to be angry against God (as in the case of Ionah) to fret, murmure and repine against God's Providence, and by this means it also worketh towards Eternal death, which is the wages belonging to sin.

11 For behold, this self same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you , yea what clearing of your selves ? yea what indignation ? yea what fear ? yea what vehement desire ? yea what zeal ? yea what revenge ? In all things ye have approved your selves to be clear in this matter.

The Apostle having shewed the mischievous effects of worldly sorrow, all which he comprehended under the word Death; here sheweth the blessed effects of that sorrow which is according to God. The first he mentioneth is great carefulness, both to make our peace with God for our former violations of his Law, (using all means he hath prescribed, and directed thereunto;) and also to preserve our peace, by avoiding the like breaches for the time to come.

The Corinthians sorrow might work in some of them a clearing, or purging themselves of that guilt which other Members of that Church had incurred. But there is another clearing of our selves, which true repentance worketh; not by denying the fact, but by confessing it, with taking shame to our selves; which, though it be not a clearing of a person from the fact, yet, through Divine Grace, joined with a reformation, it is a clearing him from the guilt thereof.

What a displeasure against your selves, for your follies!

What fear! not so much of the wrath of God, as lest you should again fall into the like temptations, and be overcome by them.

What vehement desire! what hearty Prayers to God, that for the time to come you might be kept from the like temptations!

yea, what warmth and great degrees of all sanctified affections! love to God, hatred of sin, fear of offending God, desire to please him.

What acts of Discipline, fas[illegible: 1 letter]ing, denying of your selves in some lawful things wherein you may have offended, or the too free use of which may have been to you occasions of offending.

By these Acts, though some of you have been to be blamed, yet the Body of you have shewed your selves clear of this matter; or though all of you have been formerly too guilty of some things I have charged you with, yet you have cleared your selves both to God, (who imputeth no sin to him that confesseth his sin, and forsaketh it) and to me, who am abundantly satisfied with your declared sorrow, repentance, and reformation.

12 Wherefore though I wrote unto you, I did it not for his cause that had done the wrong , nor for his cause that suffered wrong , but that our care for you in the sight of God might appear to you .

For the cause of him that had abused his Fathers Wife, not out of any particular hatred or ill will I had to him,

nor for the sake of him whose Wife was so abused; nor for my own sake who had been so abused, and suffered wrong by you;

but only out of a love to your Souls, and a care I had for you, that in all things you might approve your selves unto God. Or possibly this Text is more generally to be interpreted, without respect either to the incestuous person in particular, or to his Father; and the sense of the Verse no more than this, Though in my former Epistle I wrote something sharply to you, yet I did it not in any passion, nor was I drawn aside by any prejudice or hatred of any person, nor out of any partial affection to any, as to any thing for which I blamed you; but out of that general love and affection which I have to you all, which produceth in me a care of, and a sollicitude for you, that you might do no evil, which care I was willing should appear to you.

13 Therefore we were comforted in your comfort ; yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all .

The comfort which your Letters brought us, and so came from you; or the comfort which you received upon your reformation of those things which were amiss amongst you.

And we also joyed for the joy that Titus conceived, upon his understanding of your affairs, and your ready obedience to the Epistle which I wrote to you; such is the union betwixt the true Members of Christ, that they are comforted with one anothers comforts, and afflicted with one anothers sorrows and griefs.

14 For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting which I made before Titus, is found a truth .

The Apostle here multiplieth expressions to sweeten the Corinthians, by all manner of ways declaring his value for, and affection towards them. It appeareth by this, that the Apostle had at some time before spoken something to Titus in commendation of this Church of Corinth, which he here calleth a Boasting of them; he now again boasted, that he had said nothing but the truth, which Titus had experienced, and reported to him.

15 And his inward affection is more abundant towards you, whilst he remembreth the obedience of you all, how with fear and trembling you received him .

By your obedience to my admonitions and exhortations, you have not only obliged me in a debt of Love to you, but Titus also; who joyfully remembers, with what fear and trembling you received him, lest he should find any thing amongst you that should grieve and offend him.

Marginal references: Gr. bowels.

16 I rejoice therefore that I have confidence in you in all things .

That I can write and speak to you with confidence, that you will hearken to my admonitions and exhortations, and that I can confidently boast glory concerning you.

Marginal references: Chap. 2.9. Phil. 2.12. 2 Thess. 3.4. Philem. 21.

Progressive Holiness. (a. d. 57.)

1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2 Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man. 3 I speak not this to condemn you: for I have said before, that ye are in our hearts to die and live with you. 4 Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation.

These verses contain a double exhortation:—

I. To make a progress in holiness, or to perfect holiness in the fear of God, v. 1. This exhortation is given with most tender affection to those who were dearly beloved, and enforced by strong arguments, even the consideration of those exceedingly great and precious promises which were mentioned in the former chapter, and which the Corinthians had an interest in and a title to. The promises of God are strong inducements to sanctification, in both the branches thereof; namely, 1. The dying unto sin, or mortifying our lusts and corruptions: we must cleanse ourselves from all filthiness of flesh and spirit. Sin is filthiness, and there are defilements of body and mind. There are sins of the flesh, that are committed with the body, and sins of the spirit, spiritual wickednesses; and we must cleanse ourselves from the filthiness of both, for God is to be glorified both with body and soul. 2. The living unto righteousness and holiness. If we hope God is our Father, we must endeavour to be partakers of his holiness, to be holy as he is holy, and perfect as our Father in heaven is perfect. We must be still perfecting holiness, and not be contented with sincerity (which is our gospel perfection), without aiming at sinless perfection, though we shall always come short of it while we are in this world; and this we must do in the fear of God, which is the root and principle of all religion, and there is no holiness without it. Note, Faith and hope in the promises of God must not destroy our fear of God, who taketh pleasure in those that fear him and hope in his mercy.

II. To show a due regard to the ministers of the gospel: Receive us, v. 2. Those who labour in the word and doctrine should be had in reputation, and be highly esteemed for their work's sake: and this would be a help to making progress in holiness. If the ministers of the gospel are thought contemptible because of their office, there is danger lest the gospel itself be contemned also. The apostle did not think it any disparagement to court the favour of the Corinthians; and, though we must flatter none, yet we must be gentle towards all. He tells them, 1. He had done nothing to forfeit their esteem and good-will, but was cautious not to do any thing to deserve their ill-will (v. 2): "We have wronged no man: we have done you no harm, but always designed your good." I have coveted no man's silver, nor gold, nor apparel, said he to the elders of Ephesus, Acts xx. 33. "We have corrupted no man, by false doctrines or flattering speeches. We have defrauded no man; we have not sought ourselves, nor to promote our own secular interests by crafty and greedy measures, to the damage of any persons." This is an appeal like that of Samuel, 1 Sam. xii. Note, Then may ministers the more confidently expect esteem and favour from the people when they can safely appeal to them that they are guilty of nothing that deserves disesteem or displeasure. 2. He did not herein reflect upon them for want of affection to him, v. 3, 4. So tenderly and cautiously did the apostle deal with the Corinthians, among whom there were some who would be glad of any occasion to reproach him, and prejudice the minds of others against him. To prevent any insinuations against him on account of what he had said, as if he intended to charge them with wronging him, or unjust accusations of him for having wronged them, he assures them again of his great affection to them, insomuch that he could spend his last breath at Corinth, and live and die with them, if his business with other churches, and his work as an apostle (which was not to be confined to one place only), would permit him to do so. An he adds it was his great affection to them that made him use such boldness or freedom of speech towards them, and caused him to glory, or make his boast of them, in all places, and upon all occasions, being filled with comfort, and exceedingly joyful in all their tribulations.

Various Exhortations. (a. d. 57.)

5 For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. 6 Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus; 7 And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more. 8 For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season. 9 Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. 10 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. 11 For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.

There seems to be a connection between ch. ii. 13 (where the apostle said he had no rest in his spirit when he found not Titus at Troas) and the fifth verse of this chapter: and so great was his affection to the Corinthians, and his concern about their behaviour in relation to the incestuous person, that, in his further travels, he still had no rest till he heard from them. And now he tells them,

I. How he was distressed, v. 5. He was troubled when he did not meet with Titus at Troas, and afterwards when for some time he did not meet with him in Macedonia: this was a grief to him, because he could not hear what reception he met with at Corinth, nor how their affairs went forward. And, besides this, they met with other troubles, with incessant storms of persecutions; there were fightings without, or continual contentions with, and opposition from, Jews and Gentiles; and there were fears within, and great concern for such as had embraced the Christian faith, lest they should be corrupted or seduced, and give scandal to others, or be scandalized.

II. How he was comforted, v. 6, 7. Here observe, 1. The very coming of Titus was some comfort to him. It was matter of joy to see him, whom he long desired and expected to meet with. The very coming of Titus and his company, who was dear to him as his own son in the common faith (Tit. i. 4), was a great comfort to the apostle in his travels and troubles. But, 2. The good news which Titus brought concerning the Corinthians was matter of greater consolation. He found Titus to be comforted in them; and this filled the apostle with comfort, especially when he acquainted him with their earnest desire to give good satisfaction in the things about which the apostle had written to them; and of their mourning for the scandal that was found among them and the great grief they had caused to others, and their fervent mind or great affection towards the apostle, who had dealt so faithfully with them in reproving their faults: so true is the observation of Solomon (Prov. xxviii. 23), He that rebuketh a man afterwards shall find more favour than he that flattereth with his tongue. 3. He ascribes all his comfort to God as the author. It was God who comforted him by the coming of Titus, even the God of all comfort: God, who comforteth those that are cast down, v. 6. Note, We should look above and beyond all means and instruments, unto God, as the author of all the consolation and the good that we enjoy.

III. How greatly he rejoiced at their repentance, and the evidences thereof. The apostle was sorry that he had grieved them, that some pious persons among them laid to heart very greatly what he said in his former epistle, or that it was needful he should make those sorry whom he would rather have made glad, v. 8. But now he rejoiced, when he found they had sorrowed to repentance, v. 9. Their sorrow in itself was not the cause of his rejoicing; but the nature of it, and the effect of it (repentance unto salvation, v. 10), made him rejoice; for now it appeared that they had received damage by him in nothing. Their sorrow was but for a season; it was turned into joy, and that joy was durable. Observe here,

1. The antecedent of true repentance is godly sorrow; this worketh repentance. It is not repentance itself, but it is a good preparative to repentance, and in some sense the cause that produces repentance. The offender had great sorrow, he was in danger of being swallowed up with overmuch sorrow; and the society was greatly sorrowful which before was puffed up: and this sorrow of theirs was after a godly manner, or according to God (as it is in the original), that is, it was according to the will of God, tended to the glory of God, and was wrought by the Spirit of God. It was a godly sorrow, because a sorrow for sin, as an offence against God, an instance of ingratitude, and a forfeiture of God's favour. There is a great difference between this sorrow of a godly sort and the sorrow of this world. Godly sorrow produces repentance and reformation, and will end in salvation; but worldly sorrow worketh death. The sorrows of worldly men for worldly things will bring down gray hairs the sooner to the grave, and such a sorrow even for sin as Judas had will have fatal consequences, as his had, which wrought death. Note, (1.) Repentance will be attended with salvation. Therefore, (2.) True penitents will never repent that they have repented, nor of any thing that was conducive thereto. (3.) Humiliation and godly sorrow are previously necessary in order to repentance, and both of them are from God, the giver of all grace.

2. The happy fruits and consequences of true repentance are mentioned (v. 11); and those fruits that are meet for repentance are the best evidences of it. Where the heart is changed, the life and actions will be changed too. The Corinthians made it evident that their sorrow was a godly sorrow, and such as wrought repentance, because it wrought in them great carefulness about their souls, and to avoid sin, and please God; it wrought also a clearing of themselves, not by insisting upon their own justification before God, especially while they persisted in their sin, but by endeavours to put away the accursed thing, and so free themselves from the just imputation of approving the evil that had been done. It wrought indignation at sin, at themselves, at the tempter and his instruments; it wrought fear, a fear of reverence, a fear of watchfulness, and a fear of distrust, not a distrust of God, but of themselves; an awful fear of God, a cautious fear of sin, and a jealous fear of themselves. It wrought vehement desires after a thorough reformation of what had been amiss, and of reconciliation with God whom they had offended. It wrought zeal, a mixture of love and anger, a zeal for duty, and against sin. It wrought, lastly, revenge against sin and their own folly, by endeavours to make all due satisfaction for injuries that might be done thereby. And thus in all things had they approved themselves to be clear in that matter. Not that they were innocent, but that they were penitent, and therefore clear of guilt before God, who would pardon and not punish them; and they ought no longer to be reproved, much less to be reproached, by men, for what they had truly repented of.

Case of Incestuous Person. (a. d. 57.)

12 Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you. 13 Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all. 14 For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth. 15 And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling ye received him. 16 I rejoice therefore that I have confidence in you in all things.

In these verses the apostle endeavours to comfort the Corinthians, upon whom his admonitions had had such good effect. And in order thereto, 1. He tells them he had a good design in his former epistle, which might be thought severe, v. 12. It was not chiefly for his cause that did the wrong, not only for his benefit, much less merely that he should be punished; nor was it merely for his cause that suffered wrong, namely, the injured father, and that he might have what satisfaction could be given him; but it was also to manifest his great and sincere concern and care for them, for the whole church, lest that should suffer by letting such a crime, and the scandal thereof, remain among them without due remark and resentment. 2. He acquaints them with the joy of Titus as well as of himself upon the account of their repentance and good behaviour. Titus was rejoiced, and his spirit refreshed, with their comfort, and this comforted and rejoiced the apostle also (v. 13); and, as Titus was comforted while he was with them, so when he remembered his reception among them, expressing their obedience to the apostolical directions, and their fear and trembling at the reproofs that were given them, the thoughts of these things inflamed and increased his affections to them, v. 15. Note, Great comfort and joy follow upon godly sorrow. As sin occasions general grief, so repentance and reformation occasion general joy. Paul was glad, and Titus was glad, and the Corinthians were comforted, and the penitent ought to be comforted; and well may all this joy be on earth, when there is joy in heaven over one sinner that repenteth. 3. He concludes this whole matter with expressing the entire confidence he had in them: He was not ashamed of his boasting concerning them to Titus (v. 14); for he was not disappointed in his expectation concerning them, which he signified to Titus, and he could now with great joy declare what confidence he still had in them as to all things, that he did not doubt of their good behaviour for the time to come. Note, It is a great comfort and joy to a faithful minister to have to do with a people whom he can confide in, and who he has reason to hope will comply with every thing he proposes to them that is for the glory of God, the credit of the gospel, and their advantage.

CHAP. VII. Verſe 1. Having therefore, &c.]

FAith in the promiſes purifieth the heart, Act. 15.9. and argueth notably from mercy to duty.

From all filthineſſe] Sin defileth a man worſe then any jakes or leproſie. It is the devils excrement, it is the corruption of a dead ſoul. Seldome or never is there a birth of ſaving grace, but there follows it a flux of mortification.

Of fleſh and spirit] i. e. Both of the outward and inward man. Or of fleſh, that is, worldly luſts, and groſle evils, as uncleanneſſe, earthly-mindedneſſe, &c. And of spirit, that is, more ſpirituall luſts, as pride, preſumption, ſelf-flattery, &c. Theſe lie more up in the heart of the Countrey, as it were: thoſe other in the fron [illegible: 1 letter]iers and skirts of it.

Perfecting holines] Propounding to our ſelves, the higheſt pitch, and the beſt paterns.

In the fear of God] Which is the fountain, whence holineſſe flows, See Pro. 8.13.

Verſe 2. Receive us] Gr. Make room for us in your hearts and houſes. Set wide open the everlaſting doors, [non-Latin text not transcribed]. Locum date. that the King of glory may come in, triumphantly riding upon us his white horſes, Revel. 6 2.

We have wronged no man] Miniſters muſt ſo live, that they may, if need be, glory of their innocency and integrity, as did Moſes, Samuel, Paul, Melancthon.

We have corrupted no man] viz. As the falſe Apoſtles had done with their leaven of falſe Doctrine, which eateth as a canker, 2 Tim. 2.17. or a gangrene, which preſently over-runs the parts, and takes the brain. Protagoras in Plato boaſted that of thoſe ſixty years that he had lived, he had ſpent fourty in corrupting of youth.

We have defrauded no man] We have cunningly made ſale of no man, as thoſe old impoſtours, that made prize of their priſoners, 2 Pet. 2.3. And as thoſe Popiſh Muſcipulatores or Mice-catchers, as the ſtory calleth them, that raked together their Peter-pence, and other moneys here in England by moſt deteſtable arts. Polydore Virgil was one of theſe ill officers, that left not ſo much money in the whole Kingdome ſometimes, as they either carried with them, or ſent to Rome before them.

Verſe 3. I speak not this, &c.] Though cauſe enough he had to condemn them for their ſhamefull tenacity toward him, whom they baſely ſuffered to labour for his living, and to preach gratis; againſt all right and reaſon.

To die and to live with you] Such faithfull friends are in this age all for the moſt part gone in pilgrimage, and their return is uncertain, as once the Duke of Buckingham ſaid to Biſhop Morton in Rich. the thirds time. Jonathan and David, Pylades and Oreſtes, Poliſtratus and Hippoclides are famous for their love one to another. Theſe two laſt being Philoſophers of Epicurus his ſect,V[illegible: 1 letter]l[illegible: 1 letter]r, M[illegible: 1 letter]x, l. [illegible: 1 letter]. c. 16. are ſaid to have been born the ſame day, to have lived together all their daies, and to have died in the ſame moment of time, being well ſtricken in years. But the love of Iriſh foſter-brothers, is ſaid far to ſurpaſſe all the loves of all men.C[illegible: 1 letter]md. Elizab. fol. 483. [non-Latin text not transcribed].

Verſe 4. I am exceeding joyfull] Gr. I do over-abound exceedingly with joy. Others may revell, the godly only rejoyce: they have an exuberancy of joy, ſuch as no good can match, no evil over-match: Witnes the Martyrs ancient and modern. Oh how my heart leapeth for joy (ſaid one of them) that I am ſo near the apprehenſion of eternall bliſſe I God forgive me mine unthankfulneſſe and unworthineſſe of ſo great glory. In all the daies of my life I was never ſo merry,Act. and Mon. fol 1668, 1669 1670. as now I am in this dark dungeon. Beleeve me there is no ſuch joy in the world, as the people of Chriſt have under the croſſe. Thus and much more Mr Philpot Martyr.

Verſe 5. Our fleſh had no rest] Our ſpirit had no unreſt. The outward man ſuffers much ſometimes, when the inward remains unmoleſted. Philip Lantgrave of Heſſe, being asked how he could ſo well bear his ſeven years impriſonment, anſwered, Se divines Martyrum conſolationes ſenſiſſe, that he felt the divine conſolations of the Martyrs, which as bladders bore him aloft all waters.

Verſe 6. God that comforteth] This is a moſt ſweet attribute of God, ſuch as we may profitably plead and produce in praier. He loves to comfort thoſe that are forſaken of their hopes.

By the coming of Titus] Who came very opportunely,2 Cor. 2.12, 13. even whiles Paul was writing this Epiſtle. Gods comforts are therefore ſweet, becauſe ſeaſonable. He never comes too ſoon, nor ſtaies too long. He waits to be gracious, as being a God of judgement. Were we but ripe, he is ready, and will lift us up in due time, Iſa. 30 18. 1 Pet. 5.6.

Verſe 7. Your earnest deſire] Of ſeeing me, or rather of ſatiſfying me.

Your fervent minde] Gr. Your zeal, both againſt the inceſtuous perſon, and the falſe Apoſtles, Saint Pauls adverſaries.

Verſe 8. Though it were but for a ſeaſon] Gr. For an hour. In ſin, the pleaſure paſſeth, the ſorrow remaineth: but in repentance, the ſorrow paſſeth, the pleaſure abideth for ever. God ſoon poureth the oil of gladneſſe into broken hearts.

Verſe 9. [non-Latin text not transcribed]. That ye ſorrowed to repentance] Gr. To a tranſmentation, to a thorow change both of the minde and manners. Optima & aptiſſima poenitentia est nova vita. ſaith Luther. Which ſaying (though condemned by Pope Leo 10.) is certainly an excellent ſaying. Repentance for ſin is nothing worth without repentance from ſin. If thou repent with a contradiction (ſaith Tertullian) God will pardon thee with a contradiction. Thou repenteſt, and yet continueſt in thy ſin. God will pardon thee, and yet ſend thee to hell. There's a pardon with a contradiction.

Sorry after a godly manner] Gr. According to God. This is a ſorrowing for ſin, as it is Offenſivum Dei, averfivum à Deo. [non-Latin text not transcribed]. This both comes from God, and drives a man to God, as it did the Church in the Canticles, and the Prodigall.

Verſe 10. Godly ſorrow worketh] Sin bred ſorrow, and ſorrow, being right, deſtroieth ſin: as the worm that breeds in the wood, eats into it, and devours it.Chryſoſt. So that of this ſorrow according to God we may ſay as the Romans did of Pompey the great, [non-Latin text not transcribed] Plutarch. That it is the fair and happy daughter of an ugly and odious mother.

Repentance never to be repented of] That is, ſaith one, [non-Latin text not transcribed]. M[illegible: 1 letter]rb[illegible: 2 letters]y of Repent. Never to fall back again: for a man in falling back, ſeemeth to repent him of his repentance. Others interpret it, ſuch a repentance, as a man ſhall never have cauſe to repent of. Job curſed the day of his birth; but no man was ever heard to curſe the day of his new birth. For it is repentance to ſalvation, it hath heaven: it is that rain-bow, which if God ſee ſhining in our hearts, he will never drown our ſouls.

But the ſorrow of the world] That which carnall men conceive either for the want or loſſe of good, or for the ſenſe or fear of evil.

Worketh death] As it did in Queen Mary, Act. and Mon. fol. 1901. who died (as ſome ſuppoſed by her much ſighing before her death) of thought and ſorrow either for the departure of K. Philip, or the loſſe of Callice, Duke of the he[illegible: 1 letter]rt. or both. There are that interpret death in this place, of ſpirituall death, becauſe it is oppoſed here to life and ſalvation.

Verſe 11. What carefulneſſe] Gr. What ſtudy, [non-Latin text not transcribed]. Ve[illegible: 1 letter]emens ad aliquam rem magna cum vola[illegible: 3 letters]e applicatio. which (ſaith Tully) is an earneſt and ſerious bending and applying of the minde to ſome thing with a great deal of delight. It is rendered here carefulneſſe, not that of diffidence, but that of diligence putting a man upon thoſe wholſome thoughts, What have I done? What ſhall I do, &c.?

Yea what clearing] Gr. Apology or defence. M Bradford. S[illegible: 1 letter]r. of Repent. p. 14. The old interpreter renders it ſatisfaction. It may be (ſaith Mr Bradford) he meant a new life, to make amends thereby to the Congregation offended. As the devil is called the Accuſer, ſo the Spirit is called, The Comforter or pleader for us: becauſe as he maketh interceſſion in our hearts to God: ſo upon true repentance he helpeth us to make apologies for our ſelves; not by denying our ſins or defending them, but by confeſſing and diſclaiming them, as a childe to his father.

Yea, what indignation] Or ſtomach, as Ephraim, Jer. 31.19. The publican who ſmote himſelf upon the breſt; he would have knockt his corruptions, if he could have come at them: as thoſe Iſa. 30.22. that polluted the Idols that they had perfumed, and ſaid unto them, Get you hence, be packing, What have I to do any more with Idolds? Hoſ. 14.8. Out of doors with this Tamar, here's no room for her. So fooliſh was I, and ſo very a beaſt, ſaith David, Pſal. 73. How angry and hot was he againſt himſelf, 2 Sam. 24.10.

Yea, what fear] Of Gods heavy diſpleaſure, and of doing any more ſo; the burnt childe dreads the fire. He that hath been ſtung, hates a ſnake.

Yea, what vehement deſire] As that of Rachel after children, as that of David after the water of the well of Bethlehem, as that of the hunted Hinde after the water-brooks. David panted and fainted after God.Pſal. 119. That Martyr cried out, None but Christ, none but Christ.

Yea, what zeal] Which is an extreme heat of all the affections for and toward God. Davids zeal ate him up. Paul was judg'd as mad for Chriſt, as ever he had been againſt him, 2 Cor. 5.13. with Act. 26.11.

Yea, what revenge] Out of deepeſt ſelf-abhorrency, buffeting the fleſh, and giving it the blew eye, as S. Paul (that crucifix of mortification) once did. Thus the women parted with their looking-glaſſes, Exod. 35. Mary Magdalen wiped Chriſts feet with her hair, wherewith ſhe had formerly made nets to catch fools in. Cranmer burnt his right hand firſt, wherewith he had ſubſcribed,Act. and Mon. fol. 1714. and oftentimes repeated in the flames. This unworthy right hand, ſo long as his voice would ſuffer him. The true penitentiary amerceth himſelf, and abridgeth his fleſh of ſome lawfull comforts, as having forfeited all. Theſe ſeven ſigns of godly ſorrow are to be ſeen in the repenting Church, Cant. 5. as in a worthy example or emblem. I ſleep, there's indignation, but my heart waketh, there's Apology. I aroſe to open &c. there's ſtudy or care and diligence. My ſoul failed, there's her zeal. I ſought him, I called on him, there's her vehement deſire. The watchmen found me, they ſmote me, &c. There's her revenge, whiles ſhe ſhrank not for any danger, but followed Chriſt thorow thick and thin in the night among the watch. And all this ſhews her fear of being again overtaken with drouſineſſe.

To be clear in this matter] Becauſe they had heartily repented of it. Quem poenitet peccaſſe, poenè eſt innocens. Senec. in Agam. Repentance is almoſt equivalent to innocence. Imò plus eſt propemodùm à vitijs ſe revocaſſe, quam vitia ipſa neſciviſſe, Amb. in Pſal. ſaith Ambroſe.

Verſe 12. Not for his cauſe] That is, Not ſo much for his cauſe.

That ſuffered the wrong] viz. The father of the inceſtuous perſon. Compare Gen. 49.4.

But that our care for you] That the Church might not ſuffer, as allowing ſuch foul facts. How the Primitive Chriſtians were ſlandered by the Heathens in this kinde, who knows not?Act. and Mon[illegible: 1 letter] 838. Cenalis Biſhop of Auranches wrote againſt the Church at Paris, defending impudently that their aſſemblies were to maintain whoredom. Such reports alſo they caſt abroad a little before the maſſacre, They tell the people in Italy, that Geneva is a profeſſed Sanctuary of all roguery, that in England the people is grown barbarous, and eat young children, &c.

Verſe 13. His spirit was refreſhed] After his long and tedious toil and travell to come to you, he never thought much of his labour. Calvin ſaid, That it would not grieve him to ſail over ten ſeas about an uniform draught for religion.Ne decem quidem maria, &c.

Verſe 14. I am not aſhamed] As I ſhould have been, had it proved otherwiſe. Lying is a bluſhfull ſin: and therefore the lier denies his own lie, becauſe he is a ſhamed to be taken with it: and our ruffians revenge it with a ſtab.

Verſe 15. Whiles he remembreth] Deep affections make deep impreſſions.

Having therefore these promises. The promises referred to in 2Cor 6:17,18; the promise that God would be a Father, a Protector, and a Friend. The idea is, that as we have a promise that God would dwell in us, that he would be our God, that he would be to us a Father, we should remove from us whatever is offensive in his sight, and become perfectly holy.

Let us cleanse ourselves. Let us purify ourselves. Paul was not afraid to bring into view the agency of Christians themselves in the work of salvation. He therefore says, "let us purify ourselves," as if Christians had much to do; as if their own agency was to be employed; and as if their purifying was dependent on their own efforts. While it is true that all purifying influence and all holiness proceed from God, it is also true that the effect of all the influences of the Holy Spirit is to excite us to diligence, to purify our own hearts, and to urge us to make strenuous efforts to overcome our own sins. He who expects to be made pure without any effort of his own, will never become pure; and he who ever becomes holy, will become so in consequence of strenuous efforts to resist the evil of his own heart, and to become like God. The argument here is, that we have the promises of God to aid us. We do not go about the work in our own strength. It is not a work in which we are to have no aid. But it is a work which God desires, and where he will give us all the aid which we need.

From all filthiness of the flesh. The noun here used (μολυσμου) occurs nowhere else in the New Testament. The verb occurs in 1Cor 8:7, Rev 3:4, 14:4; and means to stain, defile, pollute, as a garment; and the word here used means a soiling, hence defilement, pollution, and refers to the defiling and corrupting influence of fleshly desires and carnal appetites. The filthiness of the flesh here denotes, evidently, the gross and corrupt appetites and passions of the body, including all such actions of all kinds as are inconsistent with the virtue and purity with which the body, regarded as the temple of the Holy Ghost, should be kept holy--all such passions and appetites as the Holy Spirit of God would not produce.

And spirit. By "filthiness of the spirit," the apostle means, probably, all the thoughts or mental associations that defile the man. Thus the Saviour (Mt 15:19) speaks of evil thoughts, etc., that proceed out of the heart, and that pollute the man. And probably Paul here includes all the sins and passions which appertain particularly to mind or to the soul rather than to carnal appetites--such as the desire of revenge, pride, avarice, ambition, etc. These are in themselves as polluting and defiling as the gross sensual pleasures. They stand as much in the way of sanctification, they are as offensive to God, and they prove as certainly that the heart is depraved, as the grossest sensual passions. The main difference is, that they are more decent in the external appearance; they can be better concealed; they are usually indulged by a more elevated class in society; but they are not the less offensive to God. It may be added, also, that they are often conjoined in the same person; and that the man who is defiled in his "spirit"is often a man most corrupt and sensual in his "flesh." Sin sweeps with a desolating influence through the whole frame; and it usually leaves no part unaffected, though some part may be more deeply corrupted than others.

Perfecting. This word (επιτελουντες) means, properly, to bring to an end, to finish, complete. The idea here is, that of carrying it out to the completion. Holiness had been commenced in the heart; and the exhortation of the apostle is, that they should make every effort that it might be complete in all its parts. He does not say that this work of perfection had ever been accomplished--nor does he say that it had not been. He only urges the obligation to make an effort to be entirely holy; and this obligation is not affected by the inquiry whether any one has been or has not been perfect. It is an obligation which results from the nature of the law of God, and his unchangeable claims on the soul. The fact that no one has been perfect does not relax the claim; the fact that no one will be in this life, does not weaken the obligation. It proves only the deep and dreadful depravity of the human heart, and should humble us under the stubbornness of guilt. The obligation to be perfect is one that is unchangeable and eternal. See Mt 5:48, 1Pet 1:15. Tindal renders this, "And grow up to full holiness in the fear of God." The unceasing and steady aim of every Christian should be perfection--perfection in all things--in the love of God, of Christ, of man; perfection of heart, and feeling, and emotion; perfection in his words, and plans, and dealings with men; perfection in his prayers, and in his submission to the will of God. No man can be a Christian who does not sincerely desire it, and who does not constantly aim at it. No man is a friend of God who can acquiesce in a state of sin, and who is satisfied and contented that he is not as holy as God is holy. And any man who has no desire to be perfect as God is, and who does not make it his daily and constant aim to be as perfect as God, may set it down as demonstrably certain that he has no true religion, How can a man be a Christian who is willing to acquiesce in a state of sin, and who does not desire to be just like his Master and Lord? In the fear of God. Out of fear and reverence of God. From a regard to his commands, and a reverence for his name. The idea seems to be, that we are always in the presence of God; we are professedly under his law; and we should be awed and restrained by a sense of his presence from the commission of sin, and from indulgence in the pollutions of the flesh and spirit. There are many sins that the presence of a child will restrain a man from committing; and how should the conscious presence of a holy God keep us from sin! If the fear of a man or of a child will restrain us, and make us attempt to be holy and pure, how should the fear of the all-present and the all-seeing God keep us, not only from outward sins, but from polluted thoughts and unholy desires!

(a) "these promises" 2Cor 6:17,18, 1Jn 3:3 (b) "filthiness" Ps 51:10, Eze 36:25,26, 1Jn 1:7,9 (*) "filthiness" "defilement"

Receive us. Tindal renders this, "understand us." The word here used (χωρησατε) means, properly, give space, place, or room; and it means here, evidently, make place or room for us in your affections; that is, admit or receive us as your friends. It is an earnest entreaty that they would do what he had exhorted them to do in 2Cor 6:13. 2Cor 6:13. From that he had digressed in the close of the last chapter. He here returns to the subject, and asks an interest in their affections and their love.

We have wronged no man. We have done injustice to no man. This is given as a reason why they should admit him to their full confidence and affection. It.is not improbable that he had been charged with injuring the incestuous person by the severe discipline which he having found it necessary to inflict on him. 1Cor 5:5. This charge would not improbably be brought against him by the false teachers in Corinth. But Paul here says, that whatever was the severity of the discipline, he was conscious of having done injury to no member of that church. It is possible, however, that he does not here refer to any such charge, but that he says in general that he had done no injury, and that there was no reason why they should not receive him to their entire confidence. It argues great consciousness of integrity when a man who has spent a considerable time, as Paul had, with others, is able to say that he had wronged no man in any way. Paul could not have made this solemn declaration unless he w as certain he had lived a very blameless life. Comp. Acts 20:33.

We have corrupted no man. This means that he had corrupted no man in his morals, either by his precept or by his example. The word (φθειρω) means, in general, to bring into a worse state or condition, and is very often applied to morals. The idea is, here, that Paul had not, by his precept or example, made any man the worse. He had not corrupted his principles or his habits, or led him into sin.

We have defrauded no man. We have taken no man's property, by cunning, by trick, or by deception. The word πλεονεκτεω means, literally, to have more than another; and then to take advantage, to seek unlawful gain, to circumvent, defraud, deceive. The idea is that Paul had taken advantage of no circumstances to extort money from them, to overreach them, or to cheat them. It is the conviction of a man who was conscious that he had lived honestly, and who could appeal to them all as full proof that his life among them had been blameless.

(a) "we have defrauded no man" 1Sam 12:3,4, Acts 20:33, 2Cor 12:17

I speak not this to condemn you. I do not speak this with any desire to reproach you. I do not complain of you for the purpose of condemning, or because I have a desire to find fault, though I am competed to speak, in some respect of your want of affection and liberality towards me. It is not because I have no love for you, and wish to have occasion to use words implying complaint and condemnation.

For I have said before. 2Cor 7:11,12.

That ye are in our hearts. That is, we are so much attached to you; or you have such a place in our affections.

To die and live with you. If it were the will of God, we would be glad to spend our lives among you, and to die with you: an expression denoting most tender attachment. A similar well-known expression occurs in Horace: Tecum vivere amem, teeurn obeam l ibens. Odes, B. III. IX. 24

With the world I live, with the world I die. This was an expression of the tenderest attachment. It was true that the Corinthians had not shown themselves remarkably worthy of the affections of Paul, but from the beginning he had felt towards them the tenderest attachment. And if it had been the will of God that he should cease to travel, and to expose himself to perils by sea and land to spread the knowledge of the Saviour, he would gladly have confined his labours to them, and there have ended his days.

(b) "said before" 2Cor 6:11,12

Great is my boldness of speech toward you. This verse seems designed to soften the apparent harshness of what he had said, (2Cor 6:12,) when he intimated that there was a want of love in them towards him, (Bloomfield,) as well as to refer to the plainness which he had used all along in his letters to them. He says, therefore, that he speaks freely; he speaks as a friend; he speaks with the utmost openness and frankness; he conceals nothing from them. tie speaks freely of their faults, and he speaks freely of his love to them; and he as frankly commends them and praises them. It is the open, undisguised language of a friend, when he throws open his whole soul and conceals nothing.

Great is my glorying of you. I have great occasion to commend and praise you, and I do it freely. He refers here to the fact that he had boasted of their liberality in regard to the proposed collection for the poor saints of Judea, 2Cor 9:4; that he had formerly boasted much of them to Titus, and of their readiness to obey his commands, 2Cor 7:14; and that now he had had abundant evidence, by what he had heard from Titus, (2Cor 7:5, seq.,) that they were disposed to yield to his commands, and obey his injunctions. He had probably often had occasion to boast of their favourable regard for him.

I am filled with comfort. That is, by the evidence which I have received of your readiness to obey me.

I am exceeding joyful. I am overjoyed. The word here used occurs nowhere else in the New Testament, except in Rom 5:20. It is not found in the classic writers; and is a word which Paul evidently compounded, (from υπερ and περισσευω,) and means to superabound over, to superabound greatly or exceedingly. It is a word which would be used only when the heart was full, and when it would be difficult to find words to express its conceptions. Paul's heart was full of joy; and he pours forth his feelings in the most fervid and glowing language. I have joy which cannot be expressed.

In all our tribulation. 2Cor 1:4.

(c) "is my glorying" 1Cor 1:4 (d) "joyful in all our tribulations" Php 2:17, Col 1:24

For, when we were come into Macedonia. For the reasons which induced Paul to go into Macedonia, 2Cor 1:16. Comp. 2Cor 2:12; 2Cor 2:13.

Our flesh had no rest. We were exceedingly distressed and agitated. We had no rest. The causes of his distress he immediately states.

But we were troubled on every side. In every way. We had no rest in any quarter. We were obliged to enter into harassing labours and strifes there, and we were full of anxiety in regard to you.

Without were fightings. Probably he here refers to fierce opposition, which he met with in prosecuting his work of preaching the gospel. He met there, as he did everywhere, with opposition from pagans, Jews, and false brethren. Tumults were usually excited wherever he went; and he preached the gospel commonly amidst violent opposition.

Within were fears, Referring probably to the anxiety which he had in regard to the success of the epistle which he had sent to the church at Corinth. He felt great solicitude on the subject. He had sent Titus there to see what was the state of the church, and to witness the effect of his instructions. Titus had not come to him as he had expected, at Troas, (2Cor 2:13,) and he felt the deepest anxiety in regard to him and the success of his epistle. His fears were probably that they would be indisposed to exercise the discipline on the offender; or lest the severity of the discipline required should alienate them from him; or lest the party under the influence of the false teachers should prevail. All was uncertainty, and his mind was filled with the deepest apprehension.

(e) "were fightings" De 32:25

God that comforteth those that are cast down. Whose characteristic is, that he gives consolation to those who are anxious and depressed. All his consolation was in God; and by whatever instrumentality comfort was administered, he regarded and acknowledged God as the Author. 2Cor 1:4.

By the coming of Titus. To Macedonia. He rejoiced not only in again seeing him, but especially in the intelligence which he brought respecting the success of his epistle, and the conduct of the church at Corinth.

(a) "Titus" 2Cor 2:13

And not by his coming only. Not merely by the fact that he was restored to me, and that my anxieties in regard to him were now dissipated. It is evident that Paul, not having met with Titus as he had expected, at Troas, had felt much anxiety on his account, perhaps apprehending that he was sick, or that he had died.

But by the consolation wherewith he was comforted in you. Titus was satisfied and delighted with his interview with you. He had been kindly treated, and he had seen all the effect produced by the letter which he had desired, he had, therefore, been much comforted by his visit to Corinth; and this was a source of additional joy to Paul. He rejoiced at what he had witnessed among you, and he imparted the same joy to me also. The joy of one friend will diffuse itself through the heart of another. Joy is diffusive; and one Christian cannot well be happy without making others happy also.

When he told us your earnest desire. Either to rectify what was amiss, (Doddridge, Clarke ;) or to see me, (Macknight: Rosenmuller, Bloomfield.) It seems to me that the connexion requires us to understand it of their desire, their anxiety to comply with his commands, and to reform the abuses which existed in the church, and which had given him so much pain.

Your mourning. Produced by the epistle. Your deep repentance over the sins which had prevailed in the church.

Your fervent mind toward me. Greek, "Your zeal for me." It denotes that they evinced great ardour of attachment to him, and an earnest desire to comply with his wishes.

So that I rejoiced the more. I not only rejoiced at his coming, but I rejoiced the more at what he told me of you. Under any circumstances the coming of Titus would have been an occasion of joy; but it was especially so from the account which he gave me of you.

For though I made you sorry, etc. That is, in the first epistle which he had sent to them. In that epistle he had felt it necessary to reprove them for their dissensions and other disorders which had occurred, and which were tolerated in the church. That epistle was fitted to produce pain in them--as severe and just reproof always does; and Paul felt very anxious about its effect on them. It was painful to him to write it, and he was well aware that it must cause deep distress among them to be thus reproved.

I do not repent. I have seen such happy effects produced by it; it has so completely answered the end which I had in view; it was so kindly received, that I do not regret now that I wrote it. It gives me no pain the recollection, but I have occasion to rejoice that it was done.

Though I did repent. Doddridge renders this, "however anxious I may have been." The word here used does not denote repentance in the sense in which that word is commonly understood, as if any wrong had been done. It is not the language of remorse. It can denote here nothing more than "that uneasiness which a good man feels, not from the consciousness of having done wrong, but from a tenderness for others, and a fear lest that which, prompted by duty, he had said, should have too strong an effect upon them."--Campbell, diss. vi. part iii. & 9. See the meaning of the word further illustrated in the same dissertation. The word (μεταμελομαι) denotes, properly, to change one's purpose or mind after having done anything, (Robinson;) or an uneasy feeling of regret for what has been done, without regard either to duration or effects.--Campbell. Here it is not to be understood that Paul meant to say he had done anything wrong. He was an inspired man, and what he had said was proper and right. But he was a man of deep feeling, and of tender affections. He was pained at the necessity of giving reproof. And there is no improbability in supposing that after the letter had been sent off, and he reflected on its nature and on the pain which it would cause to those whom he tenderly loved, there might be some misgiving of heart about it, and the deepest anxiety and regret at the necessity of doing it. What parent is there who has not had the same feeling as this? He has felt it necessary to correct a beloved child, and has formed the purpose, and has executed it. But is there no misgiving of heart? No question asked whether it might not have been dispensed with? No internal struggle; no sorrow?; no emotion which may be called regret at the resolution which has been taken? Yet there is no repentance as if the parent had done wrong, he feels that he has done what was right and necessary. He approves his own course, and has occasion of rejoicing at the good effects Which follow. Such appears to have been the situation of the apostle Paul in this case; and it shows that he had a tender heart, that he did not delight in giving pain, and that he had no desire to overwhelm them with grief. When the effect was seen, he was not unwilling that they should be apprized of the pain which it had cost him. When a parent has corrected a child, no injury is done if the child becomes acquainted with the strugglings which it has cost him, and the deep pain and anxiety caused by the necessity of resorting to chastisement.

For I perceive, etc. I perceive the good effect of the epistle. I perceive that it produced the kind of sorrow in you which I desired. I see that it has produced permanent good results. The sorrow, which it caused in you is only for a season; the good effects will be abiding. I have, therefore, great occasion to rejoice that I sent the epistle. It produced permanent repentance and reformation, (2Cor 7:9,) and thus accomplished all that I wished or desired.

(*) "sorry" "grieved you" (b) "I did repent" 2Cor 2:4 (+) "season" "For a short time only"

Now I rejoice, not that ye were made sorry, etc. I have no pleasure in giving pain to any one, or in witnessing the distress of any. When men are brought to repentance under the preaching of the gospel, the ministers of the gospel do not find pleasure in their grief as such. They are not desirous of making men unhappy by calling them to repentance, and they have no pleasure in the deep distress of mind which is often produced by their preaching, in itself considered. It is only because such sorrow is an indication of their return to God, and will be followed by happiness and by the fruits of good living, that they find any pleasure in it, or that they seek to produce it.

But that ye sorrowed to repentance: It was not mere grief; it was not sorrow producing melancholy, gloom, or despair; it was not sorrow which led you to be angry at him who had reproved you for your errors--as is sometimes the case with the sorrow that is produced by reproof; but it was sorrow that led to a change and reformation. It was sorrow that was followed by a putting away of the evil for the existence of which there had been occasion to reprove you. The word here rendered "repentance" (μετανοιαν) is a different word from that which, in 2Cor 7:8, is rendered, "I did repent," and indicates a different state of mind. It properly means a change of mind or purpose. Comp. Heb 12:17. It denotes a change for the better; a change of mind that is durable and productive in its consequences; a change which amounts to a permanent reformation. See Campbell's Diss. ut supra. The sense here is, that it produced a change, a reformation. It was such sorrow for their sin as to lead them to reform, and to put away the evils which had existed among them. It was this fact, and not that they had been made sorry, that led Paul to rejoice.

After a godly manner. Marg., "According to God." 2Cor 7:10.

That ye might receive damage by us in nothing. The Greek word rendered "receive damage" (ζημιωθητε) means, properly, to bring loss upon any one; to receive loss or detriment. 1Cor 3:15. Comp. Php 3:8. The sense here seems to be, "So that on the whole no real injury was done you in any respect by me. You were indeed put to pain and grief by my reproof. You sorrowed. But it has done you no injury on the whole. It has been a benefit to you. If you had not reformed; if you had been pained without putting away the sins for which the reproof was administered; if it had been mere grief without any proper fruit, you might have said that you would have suffered a loss of happiness, or you might have given me occasion to inflict severer discipline. But now you are gainers in happiness by all the sorrow which I have caused. Sinners are gainers in happiness, in the end, by all the pain of repentance produced by the preaching of the gospel. No man suffers loss by being told of his faults if he repents; and men are under the highest obligations to those faithful ministers and other friends who tell them of their errors, and who are the means of bringing them to true repentance.

(*) "sorry" "grieved you" (1) "after a godly manner" "For a short time only"

For godly sorrow. "Sorrow according, to God," (ηγαρκαταθεονλυπη) That is, such sorrow as has respect to God, or is according to his will, or as leads the soul to him. This is a very important expression in regard to true repentance, and shows the exact nature of that sorrow which is connected with a return to God. The phrase may be regarded as implying the following things:

(1.) Such sorrow as God approves, or such as is suitable to, or conformable to his will and desires., It cannot mean that it is such sorrow or grief as God has, for he has none; but such as shall be in accordance with what God demands in a return to him. It is a sorrow which his truth is fitted to produce on the heart; such a sorrow as shall appropriately arise from viewing sin as God views it; such sorrow as exists in the mind when our views accord with his in regard to the existence, the extent, the nature, and the ill-desert of sin. Such views will lead to sorrow that it has ever been committed; and such views will be "according to God."

(2.) Such sorrow as shall be exercised towards God in view of sin; which shall arise from a view of the evil of sin as committed against a holy God. It is not mainly that it will lead to pain; that it will overwhelm the soul in disgrace; that it will forfeit the favour or lead to the contempt of man; or that it will lead to an eternal hell; but, it is such as arises from a view of the evil of sin as committed against a holy and just God. It is not mainly from the fact that it is an offence against his infinite majesty. Such sorrow David had (Ps 51:4) when he said, "Against thee, thee only have I sinned;" when the offence regarded as committed against man, enormous as it was, was lost and absorbed in its greater evil when regarded as committed against God. So all true and genuine repentance is that which regards sin as deriving its main evil from the fact that it is committed against God.

(3.) That which leads to God. It leads to God to obtain forgiveness --to seek for consolation. A heart truly contrite and penitent seeks God, and implores pardon from him. Other sorrow in view of sin than that which is genuine repentance, leads the person away from God. He seeks consolation in the world; he endeavours to drive away his serious impressions, or to drown them in the pleasures and the cares of life. But genuine sorrow for sin leads the soul to God, and conducts the sinner, through the Redeemer, to him to obtain the pardon and peace which he only can give to a wounded spirit. In God alone can pardon and true peace be found; and godly sorrow for sin will seek them there.

Worketh repentance. Produces a change that shall be permanent; a reformation. It is not mere regret; it does not soon pass away in its effects, but it produces permanent and abiding changes. A man who mourns over sin as committed against God, and who seeks to God for pardon, will reform his life, and truly repent. He who has grief for sin only because it will lead to disgrace or shame, or because it will lead to poverty or pain, will not necessarily break off from it and reform. It is only when it is seen that sin is committed against God, and is evil in his sight, that it leads to a change of life.

Not to be repented of. αμεταμελητον 2Cor 7:8. Not to be regretted. It is permanent and abiding. There is no occasion to mourn over such repentance and change of life. It is that which the mind approves, and which it will always approve. There will be no reason for regretting it, and it will never be regretted. And it is so. Who ever yet repented of having truly repented of sin? Who is there, who has there ever been, who became a true penitent, and a true Christian, who ever regretted it? Not an individual has ever been known who regretted his having become a Christian. Not one who regretted that he had become one too soon in life, or that he had served the Lord Jesus too faithfully or too long.

But the sorrow of the world. All sorrow which is not toward God, and which does not arise from just views of sin as committed, against God, or lead to God. Probably Paul refers here to the sorrow which arises from worldly causes, and which does not lead to God for consolation. Such may be the sorrow which arises from the loss of friends or property; from disappointment, or, from shame and disgrace. Perhaps it may include the following things:

(1.) Sorrow arising from losses of property and friends, and from disappointment.

(2.) Sorrow for sin or vice when it overwhelms the mind with the consciousness of guilt, and when it does not lead to God, and when there is no contrition of soul from viewing it as an offence against God. Thus a female who has wandered from the paths of virtue, and involved her family and herself in disgrace; or a man who has been guilty of forgery, or perjury, or any other disgraceful crime, and who is detected; a man who has violated the laws of the land, and who has involved himself and family in disgrace, will often feel regret, and sorrow, and remorse, but it arises wholly from worldly considerations, and does not lead to God.

(3.) When the sorrow arises from a view of worldly consequences merely, and when there is no looking to God for pardon and consolation. Thus men, when they lose their property or friends, often pine in grief without looking to God. Thus when they have wandered from the path of virtue, and have fallen into sin, they often look merely to the disgrace among men, and see their names blasted, and their comforts gone, and pine away in grief. There is no looking to God for pardon or for consolation. The sorrow arises from this world, and it terminates there. It is the loss of what they valued pertaining to this world, and it is all which they had, and it produces death. It is sorrow such as the men of this World have--begins with this world, and terminates with this world.

Worketh death. Tends to death, spiritual, temporal, and eternal. It does not tend to life.

(1.) It produces distress only. It is attended with no consolation.

(2.) It tends to break the spirit, to destroy the peace, and to mar the happiness.

(3.) It often leads to death itself. The spirit is broken, and the heart pines away under the influence of the unalleviated sorrow; or under its influence men often lay violent hands on themselves, and take their lives. Life is often closed under the influence of such sorrow.

(4.) It tends to eternal death. There is no looking to God; no looking for pardon. It produces murmuring, repining, complaining, fretfulness against God, and thus leads to his displeasure, and to the condemnation and ruin of the soul.

(a) "sorrow worketh repentance" Jer 31:9, Eze 7:16 (b) "sorrow of the world" Prov 17:22

For behold this self-same thing. For see in your own case the happy effects of godly sorrow. See the effects which it produced; see an illustration of what it is fitted to produce. The construction is, "For, lo! this very thing, to wit, your sorrowing after a godly manner, wrought carefulness, clearing of yourselves," etc. The object of Paul is to illustrate the effects of godly sorrow, to which he had referred in 2Cor 7:10. He appeals, therefore, to their own case, and says that it was beautifully illustrated among themselves.

What carefulness. σπουδην. This word properly denotes speed, haste; then diligence, earnest effort, forwardness. Here it, is evidently used to denote the diligence and the great anxiety which they manifested to remove the evils which existed among them. They went to work to remove them. They did not sit down to mourn over them merely, nor did they wait for God to remove them, nor did they plead that they could do nothing; but they set about the work as though they believed it might be done. When men are thoroughly convinced of sin, they will set about removing it with the utmost diligence. They will feel that this can be done, an,d must be done, or that the soul will be lost.

What clearing of yourselves, απολογιαν. Apology. This word properly means a plea or defence before a tribunal or elsewhere, Acts 22:1, 2Ti 4:16. Tindal renders it, "Yea, it caused you to clear yourselves." The word here properly means apology for what had been done; and it probably refers here to the effort which would be made by the sounder part of the church to clear themselves from blame in what had occurred. It does not mean that the guilty, when convicted of sin, will attempt to vindicate themselves, and to apologize to God for what they have done; but it means that the church at Corinth were anxious to state to Titus all the mitigating circumstances of the case; they showed great solicitude to free themselves, as far as could be done, from blame; they were anxious, as far as could be, to show that they had not; approved of what had occurred, and perhaps that it had occurred only because it could not have been prevented. We are not to suppose that all the things here referred to occurred in the same individual, and that the same persons precisely evinced diligence, and made the apology, etc. It was done by the church; all evinced deep feeling; but some manifested it in one way, and some in another. The whole church was roused; and all felt, and all endeavoured, in the proper way, to free themselves from the blame, and to remove the evil from among them.

Yea, what indignation. Indignation against the sin, and perhaps against the persons who had drawn down the censure of the apostle. One effect of true repentance is to produce decided hatred of sin. It is not mere regret, or sorrow; it is positive hatred. There is a deep indignation against it as an evil and a bitter thing.

Yea, what fear. Fear lest the thing should be repeated. Fear lest it should not be entirely removed. Or it may possibly mean fear of the displeasure of Paul, and of the punishment which would be inflicted if the evil were not removed. But it more probably refers to the anxious state of mind that the whole evil might be corrected, and to the dread of having any vestige of the evil remaining among them.

Yea, what vehement desire. This may either mean their fervent wish to remove the cause of complaint, or their anxious desire to see the apostle. It is used in the latter sense in 2Cor 7:7, and according to Doddridge and Bloomfield this is the meaning here. Locke renders it, "desire of satisfying me." It seems to me more probable that Paul refers to their anxious wish to remove the sin, since this is the topic under consideration. The point of his remarks in this verse is not so much their affection for him, as their indignation against their sin, and their deep grief that sin had existed and had been tolerated among them.

Yea, what zeal. Zeal to remove the sin, and to show your attachment to me. They set about the work of reformation in great earnest.

Yea, what revenge! Tindal renders this, "it caused punishment." The idea is, that they immediately set about the work of inflicting punishment on the offender. The word here used (εκδικησιν) properly denotes maintenance of right, protection; then it is used in the sense of avengement, or vengeance; and then of penal retribution or punishment. See Lk 21:22, 2Thes 1:8, 1Pet 2:14.

In all things, etc. The sense of this is, "You have entirely acquitted yourselves of blame in this business." The apostle does not mean that none of them had been to blame, or that the church had been free from fault, for a large part of his former epistle is occupied in reproving them for their faults in this business; but he means that, by their zeal and their readiness to take away the cause of complaint, they had removed all necessity of further blame, and had pursued such a course as entirely to meet his approbation. They had cleared themselves of any further blame in this business, and had become, so far as this was concerned, "clear," (αγνους,) or pure.

(c) "godly sort" Isa 66:2 (d) "carefulness it wrought" Tit 3:8 (e) "clearing of yourselves" Eph 5:11 (f) "indignation" Eph 4:26 (g) "fear" Heb 4:1 (a) "yea, what zeal" Ps 52:1, 130:6 (b) "zeal" Rev 3:19 (c) "revenge" Mt 5:29,30 (d) "to be clear" Rom 14:18

Wherefore, though I wrote unto you, etc. In this verse Paul states the main reason why he had written to them on the subject. It was not principally on account of the man who had done the wrong, or of him who had been injured; but it was from tender anxiety for the whole church, and in order to show the deep interest which he had in their welfare.

Not for his cause that had done the wrong. Not mainly or principally on account of the incestuous person, 1Cor 5:1. It was not primarily with reference to him as an individual that I wrote, but from a regard to the whole church.

Nor for his cause that suffered wrong. Not merely that the wrong which he had suffered might be rectified, and that his rights might be restored, valuable and desirable as was that object. The offence was, that a man had taken his father's wife as his own, (1Cor 5:1;) and the person injured, therefore, was his father. It is evident from this passage, I think, that the father was living at the time when Paul wrote this epistle.

But that our care, etc. I wrote mainly that I might show the deep interest which I had in the church at large, and my anxiety that it might not suffer by the misconduct of any of its members. It is from a regard to the welfare of the whole church that discipline should be administered, and not simply with reference to an individual who has done wrong, or an individual who is injured. In church discipline, such private interests are absorbed in the general interest of the church at large.

(e) "our care for you" 2Cor 2:4

Therefore we were comforted in your comfort. The phrase, "your comfort," here seems to mean the happiness which they had, or might reasonably be expected to have, in obeying the directions of Paul, and in abe repentance which they had manifested. Paul had spoken of no other consolation or comfort than this; and the idea seems to be, that they were a happy people, and would be happy by obeying the commands of God. This fact gave Paul additional joy; and he could not but rejoice that they had removed the cause of the offence, and that they would not thus be exposed to the displeasure of God. Had they not repented and put away the evil, the consequences to them must have been deep distress. As it was, they would be blessed and happy.

And exceedingly the more, etc. Titus had been kindly received, and hospitably entertained, and had become much attached to them. This was to Paul an additional occasion of joy. See 2Cor 7:7.

(f) "refreshed by you all" Rom 15:32

For if I have boasted any thing to him, etc. This seems to imply that Paul had spoken most favourably to Titus of the Corinthians before he went among them. He had probably expressed his belief that he would be kindly received; that they would be disposed to listen to him, and to comply with the directions of the apostle; perhaps he had spoken to him of what he anticipated would be their liberality in regard to the collection which he was about to make for the poor saints at Jerusalem.

I am not ashamed. It has all turned out to be true. He has found it as I said it would be. All my expectations are realized; and you have been as kind, and hospitable, and benevolent as I assured him you would be.

As we spake all things to you in truth. Everything which I said to you was said in truth. All my promises to you, and all my commands, and all my reasonable expectations expressed to you, were sincere. I practised no disguise, and all that I have said thus far turned out to be true.

Even so our boasting, etc. My boasting of your character, and of your disposition to do right, which I made before Titus, has turned out to be true. It was as I said it would be. I did not commend you too highly to him, as I did not overstate the matter to you in my epistle.

(*) "boasted" "gloried" (+) "boasting" "glorying"

And his inward affection, etc. He has become deeply and tenderly attached to you. His affectionate regard for you has been greatly increased by his visit. On the meaning of the word here rendered "inward affection," (σπλαγχνα, Marg., bowels,) 2Cor 6:12. It denotes here deep, tender attachment, or love.

How with fear and trembling ye received him. With fear of offending, and with deep apprehension of the consequences of remaining in sin. He saw what a fear there was of doing wrong, and what evidence there was, therefore, that you were solicitous to do right.

(1) "inward affections" "bowels" (g) "fear" Php 2:12

I rejoice, therefore, that I have confidence, etc. I have had the most ample proof that you are disposed to obey God, and to put away everything that is offensive to him. The address of this part of the epistle, says Doddridge, is wonderful. It is designed, evidently, not merely to commend them for what they had done, and to show them the deep attachment which he had for them, but in a special manner to prepare them for what he was about to say in the following chapter respecting the collection which he had so much at heart for the poor saints at Jerusalem. What he here says was admirably adapted to introduce that subject. They had thus far showed the deepest regard for him. They had complied with all his directions. All that he had said of them had proved to be true. And as he had boasted of them to Titus, (2Cor 7:14,) and expressed his entire confidence that they would comply with his requisitions, so he had also boasted of them to the churches of Macedonia, and expressed the utmost confidence that they would be liberal in their benefactions, 2Cor 9:2. All that Paul here says in their favour, therefore, was eminently adapted to excite them to liberality, and to prepare them to comply with his wishes in regard to that contribution.

(h) "confidence in you" 2Thes 3:4, Phm 8:21

REMARKS on 2nd Corinthians Chapter 7

(1.) Christians are bound, by every solemn and sacred consideration, to endeavour to purify themselves, 2Cor 7:1. They who have the promises of eternal life, and the assurance that God will be to them a Father, and evidence that they are his sons and daughters, should not indulge in the filthiness of the flesh and spirit.

(2.) Every true Christian will aim at perfection, 2Cor 7:1. He will desire to be perfect; he will strive for it; he will make it a subject of unceasing and constant prayer. No man can be a Christian to whom it would not be a pleasure to be at once as perfect as God. And if any man is conscious that the idea of being made at once perfectly holy would be unpleasant or painful, he may set it down as certain evidence that he is a stranger to religion.

(3.) No man can be a Christian who voluntarily indulges m sin, or in what he knows to be wrong, 2Cor 7:1. A man who does that, cannot be aiming at perfection. A man who does that, shows that he has no real desire to be perfect.

(4.) How blessed will be heaven! 2Cor 7:1. There we shall be perfect. And the crowning glory of heaven is not that we shall be happy, but that we shall be holy. Whatever there is in the heart that is good, shall there be perfectly developed; whatever there is that is evil shall be removed, and the whole soul will be like God. The Christian desires heaven, because he will be there perfect. He desires no other heaven. He could be induced to accept no other if it were offered to him. He blesses God day by day that there is such a heaven, and that there is no other--that there is one world which sin does not enter, and where evil shall be unknown.

(5.) What a change will take place at death! 2Cor 7:1. The Christian will be there made perfect. How this change will be there produced we do not know. Whether it will be by some extraordinary influence of the Spirit of God on the heart, or by the mere removal from the body, and from a sinful world to a world of glory, we know not. The fact seems to be clear, that at death the Christian will be made at once as holy as God is holy, and that he will ever continue to be in the future world.

(6.) What a desirable thing it is to die! 2Cor 7:1. Here, should we attain to the age of the patriarchs, like them we should continue to be imperfect. Death only will secure our perfection; and death, therefore, is a desirable event. The perfection of our being could not be attained but for death; and every Christian should rejoice that he is to die. It is better to be in heaven than on earth; better to be with God than to be away from him; better to be made perfect than to be contending here with internal corruption, and to struggle with our sins. "I would not live always," was the language of holy Job; "I desire to depart, and to be with Christ," was the language of holy Paul.

(7.) It is often painful to be compelled to use the language of reproof, 2Cor 7:8. Paul deeply regretted the necessity of doing it in the case of the Corinthians, and expressed the deepest anxiety in regard to it. No man, no minister, parent, or friend can use it but with deep regret that it is necessary. But the painfulness of it ahould not prevent our doing it. It should be done tenderly, but faithfully. If done with the deep feeling, with the tender affection of Paul, it will be done right; and when so done, it will produce the desired effect, and do good. No man should use the language of reproof with a hard heart, or with severity of feeling. If he is, like Paul, ready to weep when he does it, it will do good. If he does it because he delights in it, it will do evil.

(8.) It is a subject of rejoicing where a people exercise repentance, 2Cor 7:8. A minister has pleasure not in the pain which his reproofs cause; not in the deep anxiety and distress of the sinner; and not in the pain which Christians feel under his reproofs; but he has joy in the happy results or the fruits which follow from it. It is only from the belief that those tears will produce abundant joy that he has pleasure in causing them, or in witnessing them.

(9.) The way to bring men to repentance, is to present to them the simple and unvarnished truth, 2Cor 7:8,9. Paul stated simple and plain truths to the Corinthians. He did not abuse them; he did not censure them in general terms; he stated things just as they were, and specified the things on account of which there was occasion for repentance. So if ministers wish to excite repentance in others, they must specify the sins over which others should weep; if we wish, as individuals, to feel regret for our sins, and to have true repentance toward God, we must dwell on those particular sins which we have committed, and should endeavour so to reflect on them that they may make an appropriate impression on the heart. No man will truly repent by general reflections on his sin; no one who does not endeavour so to dwell on his sins as that they shall make the proper impression, which each one is fitted to produce on the soul. Repentance is that state of mind which a view of the truth in regard to our own depravity is fitted to produce.

(10.) There is a great difference between godly sorrow and the sorrow of the world, 2Cor 7:10. All men feel sorrow. All men, at some period of their lives, grieve over their past conduct. Some in their sorrow are pained because they have offended God, and go to God, and find pardon and peace in him. That sorrow is unto salvation. But the mass do not look to God. They turn away from him even in their disappointments, and in their sorrows, and in the bitter consciousness of sin. They seek to alleviate their sorrows in worldly company, in pleasure, in the intoxicating bowl; and such sorrow works death. It produces additional distress, and deeper gloom here, and eternal woe hereafter.

(11.) We may learn what constitutes true repentance, 2Cor 7:11. There should be, and there will be, deep feeling. There will be "carefulness" deep anxiety to be freed from the sin; there will be a desire to remove it; "indignation" against it; "fear" of offending God; "earnest desire" that all that has been wrong should be corrected; "zeal" that the reformation should be entire; and a wish that the appropriate "revenge" or expression of displeasure should be excited against it. The true penitent hates nothing so cordially as he does his sin. He hates nothing but sin. And his warfare with that is decided, uncompromising, inexorable, and eternal.

(12.) It is an evidence of mercy and goodness in God that the sorrow which is felt about sin may be made to terminate in our good, and to promote our salvation, 2Cor 7:10,11. If sorrow for sin had been suffered to take its own course, and had proceeded unchecked, it would in all cases have produced death. If it had not been for the merciful interposition of Christianity, by which even sorrow might be turned to joy, this world would have been everywhere a world of sadness and of death, Man would have suffered. Sin always produces, sooner or later, woe. Christianity has done nothing to make men wretched, but it has done everything to bind up broken hearts. It has revealed a way by which sorrow may be turned into joy, and the bitterness of grief may be followed by the sweet calm and sunshine of peace.

(13.) The great purpose of Christian discipline is to benefit the whole church, 2Cor 7:12. It is not merely on account of the offender, nor is it merely that the injured may receive a just recompense. It is primarily that the church may be pure, and that the cause of religion may not be dishonoured. When the work of discipline is entered on from any private and personal motives, it is usually attended with bad feeling, and usually results in evil. When it is entered on with a desire to honour God, and to promote the purity of the church; when the whole aim is to deliver the church from opprobrium and scandal, and to have just such a church as Jesus Christ desires, then it will be prosecuted with good temper, and with right feeling, and then it will lead to happy results. Let no man institute a process of discipline on an offending brother from private, personal, and revengeful feelings. Let him first examine his own heart, and let him be sure that his aim is solely the glory of Christ, before he attempts to draw down the censure of the church on an offending brother. How many cases of church discipline would be arrested if this simple rule were observed! And while the case before us shows that it is important in the highest degree that discipline should be exercised on an offending member of the church; while no consideration should prevent us from exercising that discipline; and while every man should feel desirous that the offending brother should be reproved or punished, yet this case also shows that it should be done with the utmost tenderness, the most strict regard to justice, and the deepest anxiety that the general interests of religion should not suffer by the manifestation of an improper-spirit, or by improper motives in inflicting punishment on an offending brother.

These words are argumentative, and infer the indispensable duty of Christians to preserve themselves untainted from the idolatrous, impute world, by the consideration of the promises specified in the preceding chapter, I will dwell in you, and walk in you, and I will be your God, and ye shall be my people; a promise which contains the highest honour, and most perfect felicity, of the reasonable nature.

Now from hence he infers, That Christians having such promises, such helps and assistances, should cleanse themselves from sinful pollution, and endeavour after perfection in purity and holiness. Having therefore, &c.

Observe here, 1. The title wherewith the apostle addresses himself unto them, Dearly beloved; this expresses both the truth and also the strength of his affections towards them: By this appellation he recommends his counsel to their acceptance: For, as light opens the mind by clear conviction, so love opens the heart by persuasive insinuation.

Observe, 2. The matter of the address, and that is, to cleanse ourselves from all pollution both of spirit and flesh, and the changing of us into the unspotted image of God's holiness. The pollution of human nature is intimate and radical, diffused through all the faculties of the soul, and members of the body; we are therefore to pray for, and endeavour after renewing grace, and to be always advancing in holiness on earth, till we arrive at perfection in heaven.

Observe, 3. The motive exciting hereunto; namely, the exceeding great and precious promises assured to us from the mouth of God, Having these promises, let us cleanse ourselves.

Observe, 4. The means to help us therein, the fear of God. This grace has an eminent casuality and influence in a Christian's sanctification; it is a powerful restraint from sin both in thought and act, by considering that God's pure and flaming eyes see sin wherever it is, in order to judgment. An holy fear of God, and an humble fear of ourselves, will both restrain us from sin, and engages us to obedience.

From the whole, learn, That the promises of the gospel lay the most powerful obligations upon Christians to endeavour after, and strive for the attainment of pure and perfect holiness. As the pollution is universal, so must the cleansing be; and though thankful we must be for the least measure of sanctifying grace received, yet not satisfied with the greatest, short of our perfection; perfecting holiness in the fear of God.

Observe here, 1. The duty which St. Paul exhorts the Corinthians to, namely, to receive him, their apostle, into their kind affections into the bosom of their love, Receive us; that is, into your best affections. The ministers of Christ are very desirous of a large share and interest in their people's love; well knowing, that if they be prejudiced against their persons, they will reap no benefit by their doctrine.

Observe, 2. The solemn protestation which the holy apostle makes of his integrity and uprightness towards the Corinthians, We have wronged no man, corrupted no man, defrauded no man; that is, we have wronged none in their reputation by slander, we have corrupted no man's judgment by error and false doctrine, we have defrauded no man of any part of their estates, either by force or fraud.

Learn hence, That the holy servants of God, especially the faithful ministers of Christ, may justify themselves, and make solemn protestations of their own integrity and uprightness, especially when they fall under jealousy and suspicion by the enemies of religion. As it was the continual practice of the false apostles to discredit St. Paul's ministry, and reflect upon his person; so it was his constant care to counter-work them, by a professed vindication of himself, and all his actions.

Observe, 3. The fervour of the apostle's affection towards his Corinthian converts, You are in our hearts to live and die with you; that is, you lie and are lodged so near our hearts, that we could live with you, and die for you, to promote your spiritual and eternal welfare. Behold how large a room the people of God have in the affections of his ministers, how near do they lie to their hearts; and so passionately desirous are they of their people's salvation, that they could even lay down their lives, and die, to promote their temporal and eternal advantage.

Observe, 4. How the apostle gloried in, and was comforted by the Corinthians, in the midst of all his afflictions, by the report he had of their repentance, obedience, and liberality; Great is my glorying in you; I am filled with comfort, and exceeding joyful in the midst of all my tribulations. As if he had said, "Verily, the report I have had of your repentance and reformation upon the receiving of my former epsitle, has afflictions and tribulations which I meet with for the gospel."

Learn hence, That the repentance and reformation of any of our people, by the blessing of God upon our ministerial endeavours, is matter of great rejoicing and glorying to us the ministers of God, who desire, above all things, the conversion, edification, and salvation of the souls of the people: Great is my glorying in you; I am filled with comfort, I am exceeding joyful.

Observe here, When the apostle was come from Ephesus to Macedonia, how great a conflict he had, both from without and within: From without, by persecution and opposition both from the Jews and Gentiles; and from within by fears lest the false apostle should have perverted any of his young converts from the simplicity which is in Christ or, fearing lest the Corinthians, being tender and weak in the faith, the violence of persecution, and the strength of temptation, should cause them to apostatize from their religion, and backslide from their holy profession.

Observe, 2. A most endearing title given to Almighty God; He comforteth all those that are cast down. This is his dear title: He esteems himself more honoured with the amiable and endearing title of a Comforter and a Father, than with the glorious title of a Creator and a Sovereign. He is more pleased in doing us good, than we can be pleased in receiving of it; and can as soon forget himself, as forget his children.

Observe, 3. The instrumental means which God made use of, for the apostle's consolation, support, and relief; namely, the coming of Titus.

First, God comforteth us by the coming of Titus. Mark, He doth not intitle Titus, but God, by Titus, to the comfort he received. Whoever is the instrumental cause, God is the principal efficient cause of our consolation and comfort. It shews an holy flame of heart, when we stay not in creatures, but are carried to God as the author of our comforts and crosses.

Secondly, The glad tidings and good news which Titus brought, as touching the Corinthians earnest desire to have all things amiss rectified, their sorrow expressed for the reproved, their fervent affection towards the apostle, their grief for offending him, their zeal to vindicate him; all these were matter of comfort and exceeding consolation to the apostle, under all his disquietness in Macedonia.

Learn hence, That when troubles, both from without and within do oppress the minds, and even sink the Spirits of the ministers of God: if they can but see the success of their labours in the lives of their people, that they are humbled for sin, and turned from it; this is matter of unspeakable consolation at present, and will be their crown of rejoicing in the day of Christ; When Titus told us of your earnest desire, your mourning, your fervent mind; I rejoice the more.

As if the apostle had said, Although in my former epistle I wrote somewhat sharply to you, by reason of the many abuses that were crept in amongst you; I do not now repent of that severity, because it produced a thorough and effectual reformation: Though at first I did repent of it, being unwilling to put you to grief; for I was troubled myself, because your sorrow was a godly sorrow, and wrought repentance, which is so necessary to forgiveness; so that my plain-dealing with you has evidently been no damage, but an advantage to you.

Learn hence, That the faithful ministers of Christ must by no means omit the duty of sharp reproof, nor neglect to bring the censures of the church upon notorious offenders, how ungrateful soever the work is either to themselves or others.

Learn, 2. That there is good ground to hope, that when the censures of the church are duly executed, they will have their desired effects, by bringing the offenders to repentance; and by repentance to remission and salvation: I rejoice, that ye sorrowed to repentance, for ye sorrowed after a godly sort.

Note here, that sorrow for sin, will be of no advantage or avail upon us, if it be not godly sorrow, or a sorrow according to God, as it runs in the original. Now it may be called a sorrow according to God, when it is a sorrow wrought in us by the Spirit of God, in obedience to the command of God, and with an eye at the glory of God; when it has sin, and not wrath, for its object; sin, as a wrong to God, as a contempt of his sovereignty, and a contrariety to his holiness.

Again, It is then a godly sorrow, when it puts us upon an high prizing of Jesus Christ, who became a sacrifice for sin; and prompts us to a cordial and unfeigned forsaking of all sin to such a turning from it, as is resolved against all returning to it.

The sorrow of the world may be taken two ways, 1. For the sorrow of worldly men, whose sorrow for sin is only a vexing of their hearts, not a breaking or humbling of their hearts; which being separate from true faith, and without any purpose to leave sin, worketh death, by wearing out the natural life lingeringly, and sometimes destroying the natural life violently, as in the case of Judas.

2. By the sorrow of the world, may be understood a sorrow for worldly things, a sorrow for worldly losses and disappointments. This is sinful, when it is excessive; and as it is prejudicial to the soul, so doth it hurt the body, and it hasteneth death. Worldly sorrow is a killing sorrow: Godly sorrow worketh repentance: But the sorrow of the world worketh death.

The apostle, in the foregoing verses, had declared, that godly sorrow, or a sorrow wrought by the Spirit of God, worketh true repentance, and produceth thorough reformation, not to be repented of: Now in this verse he proves, that the Corinthians sorrow for the incestuous person's sin, was of this nature, namely, a godly sorrow, because it produced such excellent effects and fruits as godly sorrow is wont to do. Seven of which he here reckons up.

1. Care, or an holy carefulness to amend what is amiss for time to come, by shunning and avoiding all occasions and temptations that lead to sin. He that truly repenteth, is careful not to sin again.

2. Clearing of themselves, that they did not approve the fact of the incestuous person,but did inflict the church's censures upon him, and so put away evil from amongst them.

3. Indignation against sin; this is found where godly sorrow is found; the heart rises, swells, and boils against sin; we are then angry and sin not; when we are angry at sin, and with ourselves for sinning.

4. Fear a true penitent fears to offend: and that he may not offend, doth nourish in himself an holy fear of God, and an humble fear of himself: There is found with him a fear of reverence, from an awful apprehension of the holiness and Majesty of God, and also a fear of diligence and vigilance, watching and warring against sin, that it may not set upon us and surprise us for the time to come.

5. Vehement desire, after a thorough reformation, and to rectify whatever is amiss; a desire to be rid of all sin, and in the mean time conflicting with it, and groaning under it.

6. Zeal; this is an affection in the true penitent, compounded of love and anger. Be zealous and repent, is Christ's own call, Rev 3:19 This will make a penitent persist in the exercise and expression of his godly sorrow for sin, and persevere in his course of mortification, in defiance of all opposition made against him.

7. Revenge; this is the result of zeal, when our zeal boils into revenge, and puts us upon self-castigations: not so much upon our bodies with whips and scourges but by the abatement of lust which stirreth in us, buffeting, the flesh, and bringing it into subjection. And this revenge leads the penitent also to make satisfaction for wrongs done, either by open confession, or secret restitution: In all things you have approved yourselves to be clear of this matter.

As if the apostle had said, "By these forementioned acts of yours, the body of you hath shewn that you did not approve of the incestuous person's sin, but evinced by your sorrow for it, that you are clear of it.

Learn hence, 1. That there is no way to get clear of the guilt of other men's sins, but by duly mourning for them: Now your are clear of this matter.

Learn, 2. That true repentance for sin, clears us from the guilt of it, both in the sight of God and man; and if so, it is both uncharitable and unchristian to stigmatize or reproach any person for the sin, which we either know or believe he has truly repented of.

Here our apostle tells them, that he did not write so passionately and severely to them, only or chiefly for the incestuous person's sake, who had done the wrong, that he might be punished, not for his sake that had suffered the wrong, namely, the injured father, out of a particular kindness to have him righted; but that his general care, solicitude, and concern for them, the whole church of Corinth, to remove sin and scandal from them, might appear unto them.

That is, in all the forementioned effects and fruits, signs and evidences of a true repentance, which were found in you, and are matter of great comfort to you, we are also comforted with you; and we also had a superadded joy, for the joy that Titus conceived, upon his understanding of your affairs; also your ready compliance with the duties and directions given you in my former epistle, did wonderfully refresh and rejoice his spirit; and in all these your consolations and comforts am I comforted.

Hence learn, That such is the intimate and endeared union between the ministers and members of Jesus Christ, that they are comforted with one another's comforts, and afflicted with each other's sorrows and sufferings.

Observe here, How the apostle had formerly taken occasion to speak boastingly, and not without assurance, concerning the church of Corinth. "Now, says the apostle, whatever I said of you, is as infallibly and certainly true, as what I have heretofore either or spoken to you."- Happy is it when a minister's commendations of his people unto others, are not contradicted or gainsayed by the people themselves, but confirmed greatly.

Here, what St. Paul had boasted of the Corinthians, Titus found a truth.

Observe, next, With what inward affection Titus did embrace and receive the Corinthians, remembering with what great deference and regard they had received him; he is greatly affected towards you, upon his finding you so obedient to me. Nothing doth more endear a people to the ministers of Christ, than to find them obedient to their spiritual guides in things pertaining to godliness and religion: The affection of Titus is more abundant towards you, whilst he remebereth the obedience of you all.

Observe, lastly, What confidence the apostle had, that the church of Corinth would hearken to, and comply with his future admonitions, exhortations and reproofs: I have confidence in you in all things. It is a blessed thing when the ministers of the gospel and their beloved people have a mutual confidence in each other, and when that confidence on either side is not broken, but preserved and increased between them all their days; when, they can say of each other, as doth the apostle here, I rejoice that I have confidence in you in all things.